Evolution of Fusion ‘Christology’

Evolution of fusion ‘Christology was the part of Defective Theology

Date: November 16, 2024

Defective human nature never cured by the ‘blood’ or ‘Christology’

Evolution of Fusion ‘Christology’: The New Testament (NT) does not explicitly use the term “Christology” or provide a systematic theological framework labeled as such. The reason why the New Testament doesn’t explicitly “describe” or “mention” Christology in a formal sense is largely due to the nature of how these texts were written and the context in which they emerged. Rather than presenting a formal, systematic theology, the New Testament reflects the faith experience and proclamation of the early Church about who Jesus is, based on His life, teachings, and redemptive work.

Christology could be ‘Implied’ Rather Than Explicit in the NT

While the New Testament does not use the term “Christology,” it implicitly contains Christological teachings through its descriptions of Jesus’ identity, mission, and nature. For example:

• Jesus’ Divinity: The Gospel of John begins with a profound Christological statement: “In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). This establishes Jesus as pre-existent and divine.
• The Incarnation: The concept that “the Word became flesh and dwelt among us” (John 1:14) speaks directly to the doctrine of the Incarnation.
• Messiah and Son of God: The Synoptic Gospels (Matthew, Mark, and Luke) highlight Jesus as the Messiah (Christ) and the Son of God, as seen in Peter’s confession: “You are the Christ, the Son of the living God” (Matthew 16:16).
• Jesus’ Humanity and Divinity: Paul’s letters explore Jesus’ dual nature, particularly in passages like Philippians 2:6-7, where he writes about Christ “who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant.”

These passages lay the groundwork for Christological doctrines, but they are presented in the form of proclamation, worship, and pastoral teaching rather than systematic theology.

Development of Christological Doctrine

The formal discipline of Christology as we understand it today—exploring the nature, person, and work of Jesus Christ—was developed later as the Church encountered ‘circumstance’ and defects, which needed to clarify what they ‘say’. This took place over the first three centuries of Christianity and was formalized through Bishop`s Councils:

• The Council of Nicaea (325 AD) clarified that Jesus is fully divine, co-equal with the Father.
• The Council of Chalcedon (451 AD) affirmed that Jesus is fully human and fully divine in one person (the doctrine of the hypostatic union).

These councils were responding to theological debates generated by Arianism etc, which denied Jesus’ divinity). Whether New Testament ‘books’ were their foundational text for these discussions or not, can be debated, even though it did not contain the formal language of later Christological definitions. Possibly Arianism would get more support from the NT, than the Roman Catholic Church. It isunderstandable that Bishop`s Councils were ‘fixing’ something rather then affarming any ‘live tradition’. One thing to be remembered that the word ‘Christ’ doesn’t carry any ‘divinity’ sense, and until death ‘the historical‘ Jesus was never ‘Christ’. Profecies were added after the first two Bishop`s Councils to give the council legitimacy of Fusion ‘Christology’.

Diverse Christological Perspectives in Different New Testament Books

The New Testament was written by multiple authors over several decades, each addressing different audiences and theological concerns. As a result, the portrayal of Jesus varies across the Gospels, the letters of Paul, and other writings:

• Synoptic Gospels (Matthew, Mark, Luke): These Gospels emphasize Jesus’ humanity, portraying Him as a teacher, healer, and the prophesied Jewish Messiah. They focus on His earthly ministry, parables, and miracles. Jesus is often referred to as the “Son of Man,” a title with both human and messianic connotations.
  • For example, Mark presents a more human Jesus who experiences emotions like compassion (Mark 1:41) and sorrow (Mark 14:34). In Mark 13:32, Jesus even states that He does not know the exact time of His return, which raises questions about His divine omniscience.
• The Gospel of John: In contrast to the Synoptics, John’s Gospel presents a high Christology, emphasizing Jesus’ divinity. Here, Jesus is the pre-existent “Word” (Logos) who was with God and was God (John 1:1). John’s Gospel includes statements like “I and the Father are one” (John 10:30) and “Before Abraham was, I am” (John 8:58), clearly identifying Jesus with the divine name “I AM.”
  • This portrayal can seem at odds with the Synoptic Gospels’ more human depiction of Jesus, leading to debates about the consistency of the New Testament’s Christology.
  • Actually Synoptic group had no idea about any John/s and at the same time they had no information about St. Paul.
• Pauline Epistles: The Apostle Paul presents a mix of high and low Christology. On one hand, Paul emphasizes Jesus’ divinity, referring to Him as “the image of the invisible God” (Colossians 1:15) and declaring that “in Christ all the fullness of the Deity lives in bodily form” (Colossians 2:9). On the other hand, Paul also highlights Jesus’ humanity, His obedience to God, and His role as the new Adam (Romans 5:12-19).
  • The Christological hymn in Philippians 2:6-11 portrays Jesus as having both a divine pre-existence and a humble human nature. This passage emphasizes His self-emptying (kenosis) and subsequent exaltation, which has led to different interpretations about the relationship between His divinity and humanity.
• Hebrews and Other Epistles: The book of Hebrews presents Jesus as both fully divine and the ultimate high priest, emphasizing His role in atoning for humanity’s sins. The Epistle of James, however, focuses more on the practical teachings of Jesus, with less emphasis on His divine nature.

These diverse presentations can lead to a sense of “confusion” when trying to understand a coherent Christological view across the New Testament.

The Challenge of the Dual Nature of Christ

The New Testament affirms that Jesus is both fully divine (Julius Caesar became θεϊκός after his death) and fully human (ανθρώπινος), but this concept is not explicitly defined in a systematic way within the texts themselves. We have confusion to understand the phrase, ‘fully human’ , as human means both male and female, but our Jesus is only ‘male’. At the same time ‘divinity’ is also not gender neutral in christian sense. This led to various interpretations in the early Church and became the subject of significant debate:

• Divine Titles vs. Human Limitations: Jesus is referred to as the “Son of God” (divine?) and the “Son of Man” (human?), which can seem contradictory. For example, while Jesus performs miracles and forgives sins (suggesting divinity), He also experiences hunger, fatigue, and even death (suggesting humanity).
• Kenosis (Self-Emptying): The concept of Jesus “emptying Himself” (Philippians 2:7) has been a source of theological debate. What does it mean for the divine Word to take on human limitations? Some early Christian groups, like the Docetists, claimed that Jesus only appeared to be human, while others, like the Arians, argued that Jesus was a created being and not fully divine.

Apparent Contradictions in the New Testament

There are several passages that have led to Christological confusion due to their seemingly contradictory nature:

• Jesus’ Knowledge and Omniscience: In Mark 13:32, Jesus states, “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.” This raises questions about how Jesus can be fully divine if He does not possess complete knowledge.
• The Cry of Abandonment: On the cross, Jesus cries out, “My God, my God, why have you forsaken me?” (Matthew 27:46, Mark 15:34). This moment of apparent despair contrasts with His earlier confidence in His divine mission, leading to questions about His experience of divine-human unity.
• The Temptation of Jesus: According to Matthew 4:1-11 and Luke 4:1-13, Jesus was tempted by Satan. If Jesus is fully divine and sinless, how can He be genuinely tempted? Gregory of Nazianzus famously said, “What has not been assumed has not been healed,” emphasizing that Jesus had to be fully human to redeem humanity.

Bibliography

A comprehensive bibliography on Christology, covering both Catholic and Reformed perspectives is supplied here for further reading.

Catholic Christology

1. Aquinas, Thomas. Summa Theologica. Translated by Fathers of the English Dominican Province. New York: Benziger Bros., 1947.
   • A classic text offering a deep theological and philosophical exploration of Christ’s nature.
2. Balthasar, Hans Urs von. The Glory of the Lord: A Theological Aesthetics, Vol. 7: Theology: The New Covenant. Translated by Brian McNeil. San Francisco: Ignatius Press, 1989.
   • A profound exploration of Christ’s person and work from a Catholic theological perspective.
3. Benedict XVI (Pope Emeritus). Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration. Translated by Adrian J. Walker. New York: Doubleday, 2007.
   • A detailed examination of the life and ministry of Jesus Christ, focusing on His divine and human nature.
4. Rahner, Karl. Foundations of Christian Faith: An Introduction to the Idea of Christianity. Translated by William V. Dych. New York: Crossroad Publishing, 1978.
   • Rahner’s influential work on the nature of Christ within the broader context of Christian theology.
5. Ratzinger, Joseph (Pope Benedict XVI). Introduction to Christianity. Translated by J. R. Foster. San Francisco: Ignatius Press, 2004.
   • A classic work exploring the meaning of Christology within the broader framework of Christian doctrine.
6. Schillebeeckx, Edward. Christ: The Experience of Jesus as Lord. Translated by John Bowden. New York: Seabury Press, 1980.
   • A key text in contemporary Catholic Christology, focuses on the experience and significance of Jesus as Christ.
7. Dulles, Avery. Systematic Theology: Roman Catholic Perspectives. Edited by Francis Schüssler Fiorenza and John P. Galvin. Minneapolis: Fortress Press, 1991.
   • Offers insights into how Catholic theology approaches the person and work of Christ.
8. O’Collins, Gerald. Christology: A Biblical, Historical, and Systematic Study of Jesus. New York: Oxford University Press, 2009.
   • A comprehensive overview of Christological thought, combining biblical, historical, and systematic theology.
9. Haight, Roger. Jesus Symbol of God. Maryknoll: Orbis Books, 1999.
   • An influential modern Catholic approach to understanding Jesus’ significance as a symbol of divine reality.

Reformed Christology

1. Calvin, John. Institutes of the Christian Religion. Translated by Henry Beveridge. Grand Rapids: Eerdmans, 1989.
   • A foundational Reformed text with extensive sections on the person and work of Christ.
2. Barth, Karl. Church Dogmatics IV/1: The Doctrine of Reconciliation. Edited by G. W. Bromiley and T. F. Torrance. Edinburgh: T&T Clark, 1956.
   • Barth’s profound analysis of Christ’s role in reconciliation within his wider dogmatic framework.
3. Bavinck, Herman. Reformed Dogmatics, Vol. 3: Sin and Salvation in Christ. Translated by John Bolt. Grand Rapids: Baker Academic, 2006.
   • A comprehensive Reformed perspective on Christ’s nature and redemptive work.
4. Torrance, Thomas F.. Incarnation: The Person and Life of Christ. Edited by Robert T. Walker. Downers Grove: IVP Academic, 2008.
   • Torrance explores the mystery of the Incarnation and its implications for faith and theology.
5. Vos, Geerhardus. The Self-Disclosure of Jesus: The Modern Debate about the Messianic Consciousness. Edited by J. G. Vos. Phillipsburg: P&R Publishing, 2002.
   • A scholarly examination of the identity of Christ and His self-understanding.
6. Wright, N. T.. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.
   • Although not exclusively Reformed, Wright’s work is influential in Reformed circles for its historical and theological study of Jesus.
7. Pannenberg, Wolfhart. Jesus—God and Man. Translated by Lewis L. Wilkins and Duane A. Priebe. Philadelphia: Westminster Press, 1968.
   • Pannenberg provides a critical and historical approach to understanding the identity of Jesus.
8. Horton, Michael. The Christian Faith: A Systematic Theology for Pilgrims on the Way. Grand Rapids: Zondervan, 2011.
   • A modern Reformed approach to systematic theology with a strong emphasis on Christology.
9. Plantinga, Cornelius Jr.Engaging God’s World: A Christian Vision of Faith, Learning, and Living. Grand Rapids: Eerdmans, 2002.
   • Examines Christ’s role within the broader Reformed worldview, emphasizing creation, fall, and redemption.
10. Beeke, Joel R.. Reformed Systematic Theology: Revelation and God. Grand Rapids: Crossway, 2019.
    • Provides an in-depth Reformed perspective on the nature of Christ as part of a systematic theological framework.

Comparative and Ecumenical Works

1. Macquarrie, John. Jesus Christ in Modern Thought. London: SCM Press, 1990.
   • A comparative study examining the figure of Jesus Christ in both Catholic and Protestant thought.
2. Pelikan, Jaroslav. The Christian Tradition: A History of the Development of Doctrine, Vol. 4: Reformation of Church and Dogma (1300-1700). Chicago: University of Chicago Press, 1984.
   • Explores the development of Christological doctrines across different Christian traditions, including Catholic and Reformed.
3. Moltmann, Jürgen. The Way of Jesus Christ: Christology in Messianic Dimensions. Minneapolis: Fortress Press, 1993.
   • Offers an ecumenical and historical approach to Christology, discussing Catholic and Protestant perspectives.
4. Oden, Thomas C.The Word of Life: Systematic Theology, Vol. 2. San Francisco: HarperOne, 1989.
   • Provides insights into traditional and contemporary understandings of Christ from various Christian traditions.

Classical Orthodox Christology

1. Athanasius of Alexandria. On the Incarnation. Translated by John Behr. Yonkers: St. Vladimir’s Seminary Press, 2011.
   • A foundational text in Orthodox Christology, focusing on the Incarnation of the Word (Logos) and the redemption of humanity.
2. Cyril of Alexandria. On the Unity of Christ. Translated by John McGuckin. Crestwood: St. Vladimir’s Seminary Press, 1995.
   • Cyril’s defense of the hypostatic union (the union of divine and human natures in Christ) was crucial during the Christological debates of the early Church.
3. John of Damascus. An Exact Exposition of the Orthodox Faith. Translated by G. E. H. Palmer. Yonkers: St. Vladimir’s Seminary Press, 1983.
   • This work synthesizes the Orthodox understanding of Christ’s nature, drawing from patristic sources and the Ecumenical Councils.
4. Maximus the Confessor. On the Cosmic Mystery of Jesus Christ. Translated by Paul Blowers and Robert Louis Wilken. Yonkers: St. Vladimir’s Seminary Press, 2003.
   • Maximus emphasizes the cosmic significance of Christ’s Incarnation, theosis, and the deification of humanity.
5. Gregory of Nazianzus. On God and Christ: The Five Theological Orations and Two Letters to Cledonius. Translated by Frederick Williams and Lionel Wickham. Yonkers: St. Vladimir’s Seminary Press, 2002.
   • Known as the “Theologian” in the Orthodox tradition, Gregory’s sermons explore the mystery of Christ’s divinity and humanity.
6. Irenaeus of Lyons. Against Heresies. Translated by John Keble. Yonkers: St. Vladimir’s Seminary Press, 2019.
   • Irenaeus is known for his doctrine of recapitulation, where Christ, as the new Adam, restores creation.

Modern Orthodox Christology

7. Lossky, Vladimir. The Mystical Theology of the Eastern Church. Cambridge: James Clarke & Co., 1991.
   • Lossky explores the mystical dimension of Orthodox theology, emphasizing the Incarnation and theosis.
8. Staniloae, Dumitru. The Experience of God: Orthodox Dogmatic Theology, Vol. 3: The Person of Jesus Christ as God and Savior. Translated by Ioan Ionita and Robert Barringer. Brookline: Holy Cross Orthodox Press, 2011.
   • Staniloae, one of the most significant modern Orthodox theologians, offers a profound exploration of Christ’s person and His saving work.
9. Ware, Kallistos (Timothy). The Orthodox Way. Yonkers: St. Vladimir’s Seminary Press, 1995.
   • Ware provides an accessible introduction to Orthodox theology, with significant sections on the person of Christ and His redemptive work.
10. Zizioulas, John. Being as Communion: Studies in Personhood and the Church. Crestwood: St. Vladimir’s Seminary Press, 1985.
    • Zizioulas discusses Christology in the context of personhood, exploring how Christ reveals true personhood and communion.
11. Yannaras, Christos. Elements of Faith: An Introduction to Orthodox Theology. Translated by Keith Schram. Edinburgh: T&T Clark, 1991.
    • Yannaras provides a modern Orthodox perspective on the nature of Christ and the Incarnation.

Patristic and Liturgical Sources

12. The Nicene Creed (from the First Council of Nicaea and the First Council of Constantinople).
    • The Nicene Creed remains central to Orthodox Christology, affirming the full divinity and humanity of Christ.
13. Liturgies of St. John Chrysostom and St. Basil the Great.
    • The Divine Liturgies are rich with Christological hymns and prayers that articulate the Orthodox understanding of Christ’s Incarnation, death, and resurrection.
14. Florovsky, Georges. Collected Works, Vol. 3: Creation and Redemption. Belmont: Nordland Publishing Co., 1976.
    • Florovsky explores the patristic foundations of Christology and the doctrine of salvation.

Ecumenical and Comparative Works

15. Pelikan, Jaroslav. The Emergence of the Catholic Tradition (100-600). Chicago: University of Chicago Press, 1971.
    • Offers an analysis of early Christological debates, focusing on the contributions of both Eastern and Western Church Fathers.
16. Meyendorff, John. Christ in Eastern Christian Thought. Yonkers: St. Vladimir’s Seminary Press, 1987.
    • Meyendorff provides a comprehensive overview of Christological developments in Eastern Christianity.
17. Schmemann, Alexander. For the Life of the World: Sacraments and Orthodoxy. Crestwood: St. Vladimir’s Seminary Press, 1973.
    • Schmemann explores the sacramental life of the Orthodox Church, emphasizing the Incarnation and its implications for Christian living.
18. Behr, John. The Mystery of Christ: Life in Death. Yonkers: St. Vladimir’s Seminary Press, 2006.
    • Behr offers a patristic and theological reflection on the nature of Christ and the transformative power of His death and resurrection.
19. Hilarion Alfeyev (Metropolitan). Christ the Conqueror of Hell: The Descent into Hades from an Orthodox Perspective. Crestwood: St. Vladimir’s Seminary Press, 2009.
    • Examines the Orthodox understanding of Christ’s descent into Hades and its significance for salvation.
20. Romanides, John. Ancestral Sin. Ridgewood: Zephyr Publishing, 2002.
    • Romanides explores the Eastern Orthodox doctrine of original sin and how it contrasts with Western views, focusing on Christ’s redemptive work.