By Gerald O'Collins SJ
During this absolutely revised and up to date moment version of his available account of systematic Christology, Gerald O'Collins keeps to problem the modern publishing development for sensationalist books on Jesus which are supported neither by means of the hot testomony witness nor via mainline Christian beliefs.
This ebook severely examines the simplest biblical and old scholarship sooner than tackling head-on a number of the key questions of systematic Christology: does orthodox religion current Jesus the guy as poor and depersonalized? Is his sinlessness suitable with the workout of a unfastened human will? Does updated exegesis problem his virginal notion and private resurrection? Can one reconcile Jesus' function as common Saviour with the reality and values to be present in different religions? What
should the feminist circulation spotlight in featuring Jesus? This indispensable Christology is outfitted round the resurrection of the crucified Jesus, highlights love because the key to redemption, and proposes a synthesis of the divine presence via Jesus. transparent, balanced, and available, this ebook may still be
valued by way of any scholar interpreting systematic theology, an individual education for the ministry in all denominations, in addition to basic readers.
Read Online or Download Christology: A Biblical, Historical, and Systematic Study of Jesus PDF
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Extra resources for Christology: A Biblical, Historical, and Systematic Study of Jesus
The ‘glory’ which becomes visible on the face of Christ is his own glory or, equivalently, ‘the glory of God’ (2 Cor. 4: 6). See J. A. Fitzmyer, ‘Glory ReXected on the Face of Christ and a Palestinian Jewish Motif ’, Theological Studies, 42 (1981), 630–44; M. J. : Eerdmans, 2005), 330–31. the jewish matrix j 33 merely in an Adamic sense as referring to Christ as the Wrst created being, the archetypal human being who visibly reXects God, the invisible Creator. But, the context suggests Wnding the background in personiWed wisdom, the perfect image of God (Wis.
5: 2–4) found an echo in Jesus’ parable of the lost sheep (Matt. 18: 12–14; Luke 15: 3–7; see Mark 6: 34) and eventually in John’s Gospel identifying Jesus as ‘the good shepherd’ (John 10: 7–16; see 21: 15–17; 1 Pet. 2: 25; 5: 4). But, this shepherd would lay down his life for his sheep (John 10: 11, 15, 17–18). Here we reach a major readjustment in the notion of Messiah. At best we Wnd in the Old Testament only faint traces of a suVering Messiah or a suVering Davidic king to come. One of the psalms speaks of a taunting of the anointed, Davidic king (Ps.
On the one hand, the Ebionites, an umbrella name for various groups of Jewish Christians, considered Jesus to be no more than the human son of Mary and Joseph, a mere man on whom the Spirit descended at baptism. This was to assimilate Christ so much to us that he too would need redemption and could not truly function as ‘the Saviour of the world’ (John 4: 42). On the other hand, the early heresy of Docetism held that the Son of God merely appeared to be a human being. Christ’s corporeal reality was considered heavenly or else a body only in appearance, with someone else, such as Simon of Cyrene, suVering in his place.