The key question proposed by this study is: how do the language and motifs in the Son-Father logion (Matt. 11:25-27; Luke 10:21-22) relate to the Fourth Gospel's representation of the Son-Father ...relationship? This study aims to provide the answer by defining the Son-Father relational pattern. The pattern delineates the Son-Father relationship in the Son-Father logion as it corresponds to that of John. The core methodology of this study is the comparative analysis of the logion, which consists of two parts. First, by locating each logion of Matthew and Luke in their context and comparing the results with the Fourth Gospel. Second, by analysing the four motifs in the Son-Father logion (the Son, the Father, knowledge, revelation) with these motifs in other ancient literature. The key findings of this study are twofold: (1) if the Son-Father logion is viewed in terms of the Son-Father relational pattern, the tendency to emphasise divergence between the Synoptic tradition and Johannine tradition is lessened; and (2) if the Son-Father logion is demonstrated to be a point of commonality between John and the Synoptics, the greater comparability between John's Christology and Synoptics' Christology seems more plausible than the model of Christological development from Synoptics to John. Therefore, this study concludes that: (1) the Son-Father logion in Matthew/Luke and the Fourth Gospel itself are distinct from other parts of the Synoptic gospels and other primary texts because the Son-Father relational pattern only occurs in the logion and in John; and (2) all comparative analyses of the four motifs in the logion illustrate a close similarity with that of John, in contrast to the divergence in each concept between the primary texts and John. Thus, the affirmation of continuity between the Jesus traditions, when looking at the Son-Father relational pattern, is supported by this study.
The centrality of the person and works of Jesus Christ in Christianity cannot be denied. In relation to his works, Christ holds three offices simultaneously; namely, those of king, priest and ...prophet. A proper understanding of African traditional kingship may facilitate the African Christian understanding of the kingship of Christ and in the process, give the African audience a contextual expression of the Christian faith. The purpose of this paper is to demonstrate how African Christians can appreciate the kingship of Christ based on their understanding of the traditional chieftaincy institution. To this end, the paper examines relevant aspects of the Dormaa kingdom of Ghana—particularly the Dormaahene’s chieftaincy appellations—from a Christological perspective. The paper used a literature-based research methodology to interpret the appellations Ɔsagyefoɔ and Ɔseadeɛyɔ as Christological titles and then linked them to Ahobammɔ Christology—that is, the protection that Christ offers believers. The main thesis of the paper is that the chieftaincy appellations of the Dormaahene have rich Christology which when developed and promoted from an Akan Christian perspective, will catalyze the decolonization and contextualization of Christianity in Africa. The paper contributes to the Christianization of African chieftaincy institutions. The findings from the paper demand that traditional rulers exercise their authority in accordance with God’s purpose and will for their kingdoms, noting that only God is the Supreme Ruler.
Keywords: Abanpredease Christology, Ahobammɔ Christology, Christ, Dormaahene, Ɔsagyefoɔ Christology, Ɔseadeɛyɔ Christology
William Lane Craig’s “Neo-Apollinarian” christology aims to give us a model of Incarnation which seems not to imply any contradiction, and which fits well with the Bible and with at least the creed ...from the fourth ecumenical council. It is argued that the theory fails to achieve any of these goals.
This thesis evaluates the claims of some modern scholars who have contended that the response of the Carolingians to Hispanic Felicianism, by assuming Chalcedonian parameters, is misplaced and based ...on a problematic misreading of Felician Christology. I agree with the general defence of the Felician Christology offered by John Cavadini, but argue that his conclusion, that because Pope Hadrian and Alcuin misrepresented Felicianism the allegation of Nestorianism does not hold, should be rejected. An analysis of Iberian Christological sources antedating the Felician controversy will be used to demonstrate that the Spanish theological tradition highly valued the Chalcedonian position. This, then, clears the way to argue that the Carolingian's Chalcedonian approach to the Felicians is quite warranted. The interactions of Paulinus and Benedict with Felicianism elucidate that they substantially understood Felician Christology but that an accusation of Nestorianism nevertheless holds. Moreover, the intimate knowledge of Felicianism also becomes evident in the fact that, for Paulinus and Benedict, Felicianism could also be understood as a form of Arianism. However, Agobard's work shows that Felicianism around 818 is more unambiguously Nestorian. Regarding the Carolingians' own Christologies, this thesis suggests that a Neo-Chalcedonian reading of Chalcedon inspired their Christological programme and that attempts are made to unite this Cyrillian description and understanding of Christ with the sensibilities of those in the West. It highlights and discusses the idiosyncracies of each thinker in their own right and shows how these particular methods are employed to counter the Felician notion that Christ, secundum humanitatem, should be considered as an adoptivus Filius Dei.
La teología de los signos de los tiempos –según el decir de muchos– aún debe elucidar criterios para discernirlos. Este artículo pretende ser un aporte en el desarrollo de criterios cristológicos. En ...la primera sección, se dará cuenta sucinta de avances en la cristología y la soteriología útiles a tal objetivo. Lo principal, sin duda, es la historización de la cristología del siglo XX. Cualquiera sea el criterio que se invoque para discernir la época, debe considerarse histórico y sujeto a cambios. En la segunda sección, el artículo explica este giro historizador en la teología latinoamericana. En esta se da una versión nueva del Cur Deus homo tradicional. Los teólogos y teólogas entienden que el Hijo de Dios se hizo ser humano para liberar a hombres y mujeres de sus múltiples opresiones y miserias, incluido el pecado.Esta concepción de la soteriología como liberación radica en la praxis de Jesús ordenada a la consecución del Reino. Sus propios discernimientos sirven como criterio. La praxis milenaria de la Iglesia, por su parte, que prosigue la de Jesús, ha impregnado la cultura occidental con valores tácitamente cristianos como la igualdad, la fraternidad, la libertad y la valoración de las diferencias; la tradición cristiana latinoamericana, a su vez, valora los vínculos reales, el ethos de una vida buena y la opción por los pobres. Todos estos criterios permiten reconocer cuál es la praxis que se ha de seguir.
This article aims to provide a new philosophical explication of the doctrine of the Incarnation. A compositional model of the doctrine is formulated within the Dispositional Personhood account of ...Lynne Rudder Baker and the Composition as Identity framework of Donald L.M. Baxter. Formulating the doctrine of the Incarnation within this account and framework will enable it to be explicated in a clear and consistent manner, and the oft‐raised objections against this type of model can be answered.
Christians, from Jerusalem to Jakarta and from the 1st to the 21st century, worship the same Jesus. However, the way that Jesus has been depicted throughout history and throughout different cultures ...has not been monolithic. The reason for discontinuity can be varied. One reason beneath the different descriptions of Jesus inhabits the issue of methodology. By “methodology,” I mean the ways people make sense of Jesus and present him to others. Generally, there are two main approaches to the study of Christology: “from below” and “from above”. This article explores the concept of Christology “from below,” examining its historical development, assessing its theological assumptions, and investigating its contextual applications in the global context to cultivate some biblical principles for ongoing contextual theological conversations.
