By Gerald O'Collins SJ
During this totally revised and up to date moment version of his available account of systematic Christology, Gerald O'Collins maintains to problem the modern publishing pattern for sensationalist books on Jesus which are supported neither by means of the hot testomony witness nor by means of mainline Christian ideals. This ebook significantly examines the simplest biblical and old scholarship sooner than tackling head-on a few 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 up to date 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 still the feminist stream spotlight in offering Jesus? This essential Christology is equipped 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 can be valued by way of any pupil analyzing systematic theology, someone education for the ministry in all denominations, in addition to basic readers.
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Extra resources for Christology: A Biblical, Historical, and Systematic Study of Jesus
1: 1–2: 4; Isa. 55: 10–11; Ps. 33: 6, 9; 107: 20; Judith 16: 14) and God’s personiWed self-expression (Wis. 18: 14–16). Like wisdom, the word expresses God’s active power and selfrevelation in the created world. Solomon’s prayer for wisdom takes word and wisdom as synonymous agents of divine creation; ‘God of my fathers and Lord of mercy, you made all things by your word, and by your wisdom fashioned humankind’ (Wis. 9: 1–2). Even so, John’s prologue does not open by saying: ‘In the beginning was Wisdom, and Wisdom was with God, and Wisdom was God’ (see John 1: 1).
5: 12–21 and 1 Cor. 15: 20–3, 45–9. Unlike those passages, the Philippians hymn neither mentions Adam by name, nor clearly refers to his creation (out of the earth), his sin, and the way that his sinful disobedience was more than countered by Christ’s obedience. Add too that the morphe or ‘form’ of Phil. 2: 6 is hardly synonymous with the eikon or ‘image’ of Gen. 1: 26–7; if Paul wanted to say ‘image’, he could and should have used eikon. Dunn himself has acknowledged that ‘the majority of scholars’ would hardly agree with him in Wnding Adam-Christology in Phil.
19: 13), a term that oVers a rich complexity of meanings. 19 As Logos, the Son is associated with revelation, while Matthew’s Gospel, by referring explicitly to the Son and implying his identiWcation with wisdom, associates the Son as wisdom with revelation (Matt. 11: 25–30; see Luke 10: 21). the jewish matrix j 39 Word Like wisdom, the Word is with God from the beginning (Gen. 1: 1; John 1: 1), powerfully creative (Gen. 1: 1–2: 4; Isa. 55: 10–11; Ps. 33: 6, 9; 107: 20; Judith 16: 14) and God’s personiWed self-expression (Wis.