Divinity Of Jesus

In Christianity, Christology (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), translated literally from Greek as "the study of Christ", is a branch of theology that concerns Jesus. Different denominations have different opinions on questions like whether Jesus was human, divine, or both, and as a messiah what his role would be in the freeing of the Jewish people from foreign rulers or in the prophesied Kingdom of God, and in the salvation from what would otherwise be the consequences of sin.

The earliest Christian writings gave several titles to Jesus, such as Son of Man, Son of God, Messiah, and , which were all derived from Hebrew scripture. These terms centered around two opposing themes, namely "Jesus as a preexistent figure who becomes human and then returns to God", versus adoptionism – that Jesus was human who was "adopted" by God at his baptism, crucifixion, or resurrection.

From the second to the fifth centuries, the relation of the human and divine nature of Christ was a major focus of debates in the early church and at the first seven ecumenical councils. The Council of Chalcedon in 451 issued a formulation of the hypostatic union of the two natures of Christ, one human and one divine, "united with neither confusion nor division". Most of the major branches of Western Christianity and Eastern Orthodoxy subscribe to this formulation, while many branches of Oriental Orthodox Churches reject it, subscribing to miaphysitism.

Definition and approaches

''Christology'' (from the Greek grc, Χριστός, Khristós, label=none and grc, -λογία, -logia, label=none), literally "the understanding of Christ", is the study of the nature (person) and work (role in salvation) of Jesus Christ.Matt Stefon, Hans J. Hillerbrand
''Christology''
Encyclopedia BritannicaCatholic encyclopedia

/ref> It studies Jesus Christ's humanity and divinity, and the relation between these two aspects; and the role he plays in salvation.

"Ontological Christology" analyzes the nature or beingthinkapologetics.com, http://thinkapologetics.blogspot.com/2009/05/jesus-functional-or-ontological.html?m=1 ''Jesus- A Functional or Ontological Christology?''] of Jesus Christ. "Functional Christology" analyzes the works of Jesus Christ, while " Christian soteriology, soteriological Christology" analyzes the "salvific" standpoints of Christology.

Several approaches can be distinguished within Christology. The term "Christology from above" or "high Christology" refers to approaches that include aspects of divinity, such as Lord and Son of God, and the idea of the pre-existence of Christ as the ''Logos'' (the Word), as expressed in the prologue to the Gospel of John. These approaches interpret the works of Christ in terms of his divinity. According to Pannenberg, Christology from above "was far more common in the ancient Church, beginning with Ignatius of Antioch and the second century Apologists." The term "Christology from below" or "low Christology" refers to approaches that begin with the human aspects and the ministry of Jesus (including the miracles, parables, etc.) and move towards his divinity and the mystery of incarnation.

Person of Christ

A basic christological teaching is that the person of Jesus Christ is both human and divine. The human and divine natures of Jesus Christ apparently ('' prosopic'') form a duality, as they coexist within one person ('' hypostasis'').''Introducing Christian Doctrine'' by Millard J. Erickson, L. Arnold Hustad 2001 ISBN p. 234 There are no direct discussions in the New Testament regarding the dual nature of the Person of Christ as both divine and human, and since the early days of Christianity, theologians have debated various approaches to the understanding of these natures, at times resulting in ecumenical councils, and schisms.

Some historical christological doctrines gained broad support:
* Monophysitism (Monophysite controversy, 3rd–8th centuries): After the union of the divine and the human in the historical incarnation, Jesus Christ had only a single nature. Monophysitism was condemned as heretical by the Council of Chalcedon (451).
* Miaphysitism ( Oriental Orthodox churches): In the person of Jesus Christ, divine nature and human nature are united in a compound nature ("physis").
* Dyophysitism (Eastern Orthodox Church, Catholic Church, Lutheranism, Anglicanism, and the Reformed Churches): Christ maintained two natures, one divine and one human, after the Incarnation; articulated by the Chalcedonian Definition.
* Monarchianism (including Adoptionism and Modalism): God as one, in contrast to the doctrine of the Trinity. Condemned as heretical in the Patristic era but followed today by certain groups of Nontrinitarians.

Influential Christologies which were broadly condemned as heretical are:
* Docetism (3rd–4th centuries) claimed the human form of Jesus was mere semblance without any true reality.
* Arianism (4th century) viewed the divine nature of Jesus, the Son of God, as distinct and inferior to God the Father, e.g., by having a beginning in time.
* Nestorianism (5th century) considered the two natures (human and divine) of Jesus Christ almost entirely distinct.
* Monothelitism (7th century), considered Christ to have only one will.

Various church councils, mainly in the 4th and 5th centuries, resolved most of these controversies, making the doctrine of the Trinity orthodox in nearly all branches of Christianity. Among them, only the Dyophysite doctrine was recognized as true and not heretical, belonging to the Christian orthodoxy and deposit of faith.

Salvation

In Christian theology, atonement is the method by which human beings can be reconciled to God through Christ's sacrificial suffering and death. Atonement is the forgiving or pardoning of sin in general and original sin in particular through the suffering, death and resurrection of Jesus,Collins English Dictionary, Complete & Unabridged 11th Edition
''atonement''
retrieved 3 October 2012: "2. (often capital) ''Christian theol''

a. the reconciliation of man with God through the life, sufferings, and sacrificial death of Christ

b. the sufferings and death of Christ" enabling the reconciliation between God and his creation. Due to the influence of Gustaf Aulèn's (1879–1978) ''Christus Victor'' (1931), the various theories or paradigmata of atonement are often grouped as "classical paradigm", "objective paradigm", and the "subjective paradigm":Gustaf Aulen, Christus Victor: An Historical Study of the Three Main Types of the Idea of Atonement, E.T. London: SPCK; New York: Macmillan,1931
* Classical paradigm:
** Ransom theory of atonement, which teaches that the death of Christ was a ransom sacrifice, usually said to have been paid to Satan or to death itself, in some views paid to God the Father, in satisfaction for the bondage and debt on the souls of humanity as a result of inherited sin. Gustaf Aulén reinterpreted the ransom theory, calling it the Christus Victor doctrine, arguing that Christ's death was not a payment to the Devil, but defeated the powers of evil, which had held humankind in their dominion.;
** Recapitulation theory, which says that Christ succeeded where Adam failed. Theosis ("divinization") is a "corollary" of the recapitulation.
* Objective paradigm:
** Satisfaction theory of atonement, developed by Anselm of Canterbury (1033/4–1109), which teaches that Jesus Christ suffered crucifixion as a substitute for human sin, satisfying God's just wrath against humankind's transgression due to Christ's infinite merit.
** Penal substitution, also called "forensic theory" and "vicarious punishment", which was a development by the Reformers of Anselm's satisfaction theory. Instead of considering sin as an affront to God's honour, it sees sin as the breaking of God's moral law. Penal substitution sees sinful man as being subject to God's wrath, with the essence of Jesus' saving work being his substitution in the sinner's place, bearing the curse in the place of man.
** Governmental theory of atonement, "which views God as both the loving creator and moral Governor of the universe."
* Subjective paradigm:
**Moral influence theory of atonement, developed, or most notably propagated, by Abelard (1079–1142), who argued that "Jesus died as the demonstration of God's love", a demonstration which can change the hearts and minds of the sinners, turning back to God.
** Moral example theory, developed by Faustus Socinus (1539–1604) in his work (1578), who rejected the idea of "vicarious satisfaction". According to Socinus, Jesus' death offers humanity a perfect example of self-sacrificial dedication to God.

Other theories are the "embracement theory" and the "shared atonement" theory.

Early Christologies (1st century)

Early notions of Christ

The earliest christological reflections were shaped by both the Jewish background of the earliest Christians, and by the Greek world of the eastern Mediterranean in which they operated. The earliest Christian writings give several titles to Jesus, such as Son of Man, Son of God, Messiah, and ''Kyrios'', which were all derived from Hebrew scripture. According to Matt Stefon and Hans J. Hillerbrand:

Historically in the Alexandrian school of thought (fashioned on the Gospel of John), Jesus Christ is the eternal ''Logos'' who already possesses unity with the Father before the act of Incarnation.Charles T. Waldrop (1985). ''Karl Barth's christology'' pp. 19–23 In contrast, the Antiochian school viewed Christ as a single, unified human person apart from his relationship to the divine.

Pre-existence

The notion of pre-existence is deeply rooted in Jewish thought, and can be found in apocalyptic thought and among the rabbis of Paul's time, but Paul was most influenced by Jewish-Hellenistic wisdom literature, where Wisdom' is extolled as something existing before the world and already working in creation. According to Witherington, Paul "subscribed to the christological notion that Christ existed prior to taking on human flesh founding the story of Christ ..on the story of divine Wisdom".

''Kyrios''

The title ''Kyrios'' for Jesus is central to the development of New Testament Christology. In the Septuagint it translates the Tetragrammaton, the holy Name of God. As such, it closely links Jesus with God – in the same way a verse such as Matthew 28:19, "The Name (singular) of the Father, the Son, and the Holy Spirit".

''Kyrios'' is also conjectured to be the Greek translation of Aramaic , which in everyday Aramaic usage was a very respectful form of polite address, which means more than just "teacher" and was somewhat similar to rabbi. While the term expressed the relationship between Jesus and his disciples during his life, the Greek ''Kyrios'' came to represent his lordship over the world.Oscar Cullmann (1959)
''The Christology of the New Testament''
p. 202

The early Christians placed ''Kyrios'' at the center of their understanding, and from that center attempted to understand the other issues related to the Christian mysteries.Mini S. Johnson (2005)
''Christology: Biblical and Historical''
pp. 229–235 The question of the deity of Christ in the New Testament is inherently related to the ''Kyrios'' title of Jesus used in the early Christian writings and its implications for the absolute lordship of Jesus. In early Christian belief, the concept of ''Kyrios'' included the pre-existence of Christ, for they believed if Christ is one with God, he must have been united with God from the very beginning.Oscar Cullmann (1959).
''The Christology of the New Testament''
pp. 234–237

Development of "low Christology" and "high Christology"

Two fundamentally different Christologies developed in the early Church, namely a "low" or adoptionist Christology, and a "high" or "incarnation" Christology. The chronology of the development of these early Christologies is a matter of debate within contemporary scholarship.

The "low Christology" or "adoptionist Christology" is the belief "that God exalted Jesus to be his Son by raising him from the dead", thereby raising him to "divine status". According to the "evolutionary model" c.q. "evolutionary theories", the Christological understanding of Jesus developed over time,Bart Ehrman, ''How Jesus became God'', Course Guide as witnessed in the Gospels, with the earliest Christians believing that Jesus was a human who was exalted, or else adopted as God's Son, when he was resurrected. Later beliefs shifted the exaltation to his baptism, birth, and subsequently to the idea of his pre-existence, as witnessed in the Gospel of John. This "evolutionary model" was proposed by proponents of the , especially Wilhelm Bousset's influential ''Kyrios Christos'' (1913). This evolutionary model was very influential, and the "low Christology" has long been regarded as the oldest Christology.

The other early Christology is "high Christology", which is "the view that Jesus was a pre-existent divine being who became a human, did the Father's will on earth, and then was taken back up into heaven whence he had originally come", and from where he appeared on earth. According to Bousset, this "high Christology" developed at the time of Paul's writing, under the influence of Gentile Christians, who brought their pagan Hellenistic traditions to the early Christian communities, introducing divine honours to Jesus. According to Casey and Dunn, this "high Christology" developed after the time of Paul, at the end of the first century CE when the Gospel of John was written.

Since the 1970s, these late datings for the development of a "high Christology" have been contested, and a majority of scholars argue that this "high Christology" existed already before the writings of Paul. According to the "New ",Larry Hurtado (10 July 2015)
''"Early High Christology": A "Paradigm Shift"? "New Perspective"?''
/ref> "Early High Christology Club", which includes Martin Hengel, Larry Hurtado, N. T. Wright, and Richard Bauckham, this "incarnation Christology" or "high Christology" did not evolve over a longer time, but was a "big bang" of ideas which were already present at the start of Christianity, and took further shape in the first few decades of the church, as witnessed in the writings of Paul. Some 'Early High Christology' proponents scholars argue that this "high Christology" may go back to Jesus himself.Larry Hurtado
"The Origin of 'Divine Christology'?"
/ref>

There is a controversy regarding whether Jesus himself claimed to be divine. In ''Honest to God'', then-Bishop of Woolwich, John A. T. Robinson, questioned the idea. John Hick, writing in 1993, mentioned changes in New Testament studies, citing "broad agreement" that scholars do not today support the view that Jesus claimed to be God, quoting as examples Michael Ramsey (1980), C. F. D. Moule (1977), James Dunn (1980), Brian Hebblethwaite (1985) and David Brown (1985). Larry Hurtado, who argues that the followers of Jesus within a very short period developed an exceedingly high level of devotional reverence to Jesus, at the same time rejects the view that Jesus made a claim to messiahship or divinity to his disciples during his life as "naive and ahistorical". According to Gerd Lüdemann, the broad consensus among modern New Testament scholars is that the proclamation of the divinity of Jesus was a development within the earliest Christian communities.Gerd Lüdemann
"An Embarrassing Misrepresentation"
''Free Inquiry'', October / November 2007: "the broad consensus of modern New Testament scholars that the proclamation of Jesus's exalted nature was in large measure the creation of the earliest Christian communities." N. T. Wright points out that arguments over the claims of Jesus regarding divinity have been passed over by more recent scholarship, which sees a more complex understanding of the idea of God in first century Judaism. However, Andrew Loke argues that if Jesus did not claim and show himself to be truly divine and rise from the dead, the earliest Christian leaders who were devout ancient monotheistic Jews would have regarded Jesus as merely a teacher or a prophet; they would not have come to the widespread agreement that he truly divine, which they did.

New Testament writings

The study of the various Christologies of the Apostolic Age is based on early Christian documents.

Paul

The oldest Christian sources are the writings of Paul. The central Christology of Paul conveys the notion of Christ's pre-existence and the identification of Christ as ''Kyrios''. Both notions already existed before him in the early Christian communities, and Paul deepened them and used them for preaching in the Hellenistic communities.

What exactly Paul believed about the nature of Jesus cannot be determined decisively. In Philippians 2, Paul states that Jesus was preexistent and came to Earth "by taking the form of a servant, being made in human likeness". This sounds like an incarnation Christology. In Romans 1:4, however, Paul states that Jesus "was declared with power to be the Son of God by his resurrection from the dead", which sounds like an adoptionistic Christology, where Jesus was a human being who was "adopted" after his death. Different views would be debated for centuries by Christians and finally settled on the idea that he was both fully human and fully divine by the middle of the 5th century in the Council of Ephesus. Paul's thoughts on Jesus' teachings, versus his nature and being, is more defined, in that Paul believed Jesus was sent as an atonement for the sins of everyone.

The Pauline epistles use ''Kyrios'' to identify Jesus almost 230 times, and express the theme that the true mark of a Christian is the confession of Jesus as the true Lord. Paul viewed the superiority of the Christian revelation over all other divine manifestations as a consequence of the fact that Christ is the Son of God.

The Pauline epistles also advanced the "cosmic Christology" later developed in the Gospel of John, elaborating the cosmic implications of Jesus' existence as the Son of God: "Therefore, if anyone is in Christ, he is a new creation. The old has passed away; behold, the new has come." Paul writes that Christ came to draw all back to God: "Through him God was pleased to reconcile to himself all things, whether on earth or in heaven" (Colossians 1:20); in the same epistle, he writes that "He is the image of the invisible God, the firstborn of all creation" (Colossians 1:15).

The Gospels

The synoptic Gospels date from after the writings of Paul. They provide episodes from the life of Jesus and some of his works, but the authors of the New Testament show little interest in an absolute chronology of Jesus or in synchronizing the episodes of his life,Karl Rahner (2004). ''Encyclopedia of theology: a concise Sacramentum mundi'' p. 731 and as in John 21:25, the Gospels do not claim to be an exhaustive list of his works.

Christologies that can be gleaned from the three Synoptic Gospels generally emphasize the humanity of Jesus, his sayings, his parables, and his miracles. The Gospel of John provides a different perspective that focuses on his divinity. The first 14 verses of the Gospel of John are devoted to the divinity of Jesus as the ''Logos'', usually translated as "Word", along with his pre-existence, and they emphasize the cosmic significance of Christ, e.g.: "All things were made through him, and without him was not any thing made that was made." In the context of these verses, the Word made flesh is identical with the Word who was in the beginning with God, being exegetically equated with Jesus.

Controversies and ecumenical councils (2nd–8th century)

Post-Apostolic controversies

Following the Apostolic Age, from the second century onwards, a number of controversies developed about how the human and divine are related within the person of Jesus. As of the second century, a number of different and opposing approaches developed among various groups. In contrast to prevailing monoprosopic views on the Person of Christ, alternative dyoprosopic

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