Christological Titles Research Articles

The Value of Christological Titles, in Conversation with Leander Keck

AbstractForty years ago, Leander Keck criticised the ‘tyranny of titles’ in the study of New Testament Christology. While Keck rightly criticised early- to mid-twentieth approaches to titles for Jesus, there is no denying the importance of titles in New Testament texts. This article summarises classic twentieth-century approaches to christological titles and discusses the most important criticisms. The root issue of such approaches is the conflation of titles and concepts. A constructive proposal is offered for reading christological titles as literary strategies of characterisation. This approach begins by carefully defining what is meant by a title and how titles might be distinguished from common nouns and names. Six principles for the productive interpretation of titles are then discussed: 1) titles must be distinguished from other christological material like motifs, typologies, and references to biblical texts; 2) titles must be distinguished from each other; 3) titles are meaningful not because they refer to particular ideas but because of their relationship with biblical texts, religious life, and culture; 4) what a title does is more important than what a title means; 5) titles are flexible, polyvalent, and ambiguous; 6) titles must be read alongside other titles and non-titular material. Finally, it is demonstrated how this literary approach to titles will be fruitful for contemporary discussions in New Testament Christology and contribute to the renewal of New Testament Christology that Keck called for several decades ago.1

Kristologija u Evanđelju po Ivanu kao okidač za učeništvo

This article discusses the relationship between Christology and discipleship. It argues that Christology is the driving force, or trigger, behind becoming a disciple of Jesus and can also be used to revitalize existing disciples. The first part of the article examines the use of the term mathētēs, asking the question, “Who is directly or indirectly called a disciple of Jesus?” The second part explores concepts related to discipleship, which provides a basis for the third part of the article, which delves into why someone becomes a disciple of Jesus, i.e., questions of motivation. Since the topic is extensive, this section will only focus on the parts of the Gospel that contain explicit Christological titles and where the response to Jesus is positive. Since, in the Gospel of John, Christology is the means of initiating discipleship, the fourth part analyzes whether the main message of the gospel is centered on Christology or soteriology and how different messages impact discipleship. The article concludes that the Gospel of John emphasizes Christology as the center of its message rather than focusing on man’s fallen state and need for salvation. It also states that Christology triggers discipleship and plays a crucial role in motivating believers to commitment, zeal, sanctification, and sacrificial service within the Church today.

Sapienza e potenza di Dio in Gregorio di Nissa. Prospettive teologiche e implicazioni spirituali per la vita cristiana

The Christological titles «Wisdom» and «Power of God» occupy a relevant significance in the theological thought of Gregory of Nyssa. The breadth of his reflections upon these matters ranges from: consideration upon the eternal character of the Divine Properties regarding the unity and equality of the Divine Persons in the Trinity, unto the Christological significance (and implications) of the Divine Attributes in the creative act of Creation. Furthermore, this research will indicate the approach that Gregory proposes in teaching these two aspects for the Christian life. The thread running through this study will allows us to observe that, for the Nyssien-minded, the faithful interpretation of Sacred Scripture is always closely connected with both theological reflection and with the spiritual life.

Abanpredease Christology: A Christological Interpretation of Dormaahene’s Chieftaincy Appellations

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

Kristův kněžský úřad v hlavních spisech M. J. Scheebena

The study follows up on the previous article about the Christological titles and Christ’s magisterial office treated in the main writings of the German theologian. The aim of this study is to put Christ’s priestly office into the context of Scheeben’s soteriological reflection, to present the main characteristics of the office, to draw attention to the sacrifice on the Cross as the central function of Christ’s priesthood and, finally, point out the Trinitarian foundation of Jesus’s sacrifice. Christ’s high­-priesthood, with its climax in the sacrifice of the Cross, can be rightly considered as crucial to understanding Scheeben’s rich and, for his time, innovative soteriology in which the main mysteries of faith are connected. In Jesus’s sacrifice on the Cross, salvation as deification culminates. Therefore, the Cross is not only a propitiatory but also a deifying, glorifying and eucharistic sacrifice. Here, the author’s own sacrificial theory is made evident. The few shortcomings of Scheeben’s reflection have to be understood in the context of his time. The theologian emphasises the hierarchical aspect of Christ’s priesthood and does not explore the thought that Jesus’s life is also a realisation of his self­-giving to others in his obedience to the Father. Christ’s sacrifice has its archetype in the life of the Trinity and is an invitation for a Christian to partake in divine relationships. Scheeben underlines the presence of the Holy Spirit both in Christ’s sacrifice and in the living out of this mystery on the Christian life.

Matthias Joseph Scheeben a Kristův učitelský úřad v jeho hlavních spisech

The aims of the article Matthias Joseph Scheeben and Christ’s Magisterial Office in His Major Writings are to present briefly the great German theologian of the nineteenth century M. J. Scheeben, to introduce the Christological titles treated in his main writings and especially to deal with Christ’s prophetic and magisterial office in light of the today’s Christological and Soteriological reflections. When considering the strengths and shortcomings of Scheeben’s work, we bear in mind the historical context of systematic theology of the nineteenth century. We appreciate that the author finds mutual connections between the three offices of Christ and their continuity with the Old­-Testament messianic offices. Scheeben is exceptionally creative in finding new connections within the Old­-Testament texts. With regard to the prophetic­-magisterial office as described by the German theologian, we find an interesting, original name for Christ – Christ the Apostle, the Sent­-One. We consider his tendency to integrate the mystery of the Trinity into Christology and Soteriology and to make it relevant to Christian life as his greatest contribution. Revelation is not merely a theoretical doctrine, it offers us a sharing in the inner life of the Trinity. The shortcomings of Scheeben’s theology are connected with the theology of his time. In general, the author treated the question of Jesus in more of an a­-historic and distinctively ontological way. He emphasized Christ’s divine dignity and identity more than his human existence, his growth, his learning and the evolving story.

The Gospel of the Son of God: An Introduction to Matthew

The Gospel of the Son of God: An Introduction to Matthew

Mark, a Pauline Theologian: A Re-reading of the Traditions of Jesus in the Light of Paul’s Theology.

Mark, a Pauline Theologian: A Re-reading of the Traditions of Jesus in the Light of Paul’s Theology.

"Jesus is a Fine Boy!": Exploring Modern-day Christologies among the Christian Youth in Enugu State, Nigeria

This article studies Christological titles as used among the Christian youth in Enugu state, Nigeria. The article adopts both oral interview and participant observation as its methodologies. It aims at discussing these modern-day Christologies among the Christian youth in Enugu state in the context of the reason for such a shift in the categorization of Jesus. Its findings show that, partly, this development among the youth can be located within their desire to key Jesus into modern-day youth language. More broadly, however, the article locates this Christological development among the youth of the state within folk religion, typified by the ever-evolving and contested nature of African Christology determined by changing contexts in which African Christians find themselves.

The Gospel of the Son of God: An Introduction to Matthew by David R. Bauer

Reviewed by: The Gospel of the Son of God: An Introduction to Matthew by David R. Bauer Charles Nathan Ridlehoover Jr. david r. bauer, The Gospel of the Son of God: An Introduction to Matthew (Downers Grove, IL: IVP Academic, 2019). Pp. xviii + 373. Paper $38. David R. Bauer is the Ralph Waldo Beeson Professor of Inductive Biblical Studies and Dean of the School of Biblical Interpretation at Asbury Theological Seminary in Wilmore, Kentucky. The current volume is the culmination of forty years of research and teaching on the Gospel of Matthew. Beginning with the question, "Why another book on Matthew?," B. attempts to differentiate his book by providing a holistic approach to Matthew's Gospel, engaging the text with an inductive methodology that gives precedence to the character of the Gospel itself and presenting an accessible volume for both scholar and pastor. To accomplish this task, B. arranges his material into three sections: (1) Orientation, (2) Interpretation, and (3) Reflection. These sections reflect the character of the Gospel itself—historical, literary, and theological. The Orientation section examines form and genre (chap. 1), approach and method (chap. 2), circumstances of composition (chap. 3), and the shape of the composition (chap. 4). The Interpretation section deals with B.'s exegesis of Matthew's Gospel based on his structural proposal. Following the literary approach of Jack Dean Kingsbury, B. divides the Gospel into Matt 1:1–4:16 (chap. 5), 4:17–16:20 (chap. 6), and 16:21–28:20 (chap. 7). Matthew 1:1–4:16 serves as the introduction; 4:17–16:20, as the body of the Gospel; and 16:21–28:2, as a suitable conclusion. Within this section, B. makes a conscientious decision to avoid the format of a technical commentary. There are very few footnotes throughout his exegetical notes, and he does not spend extensive time on textual issues. The Reflection section discusses the christological titles of Jesus (chap. 8), additional aspects of christology in the First Gospel (chap. 9), God (chap. 10), salvation and eschatology (chap. 11), and discipleship (chap. 12). This final section flows from the second section and attempts to synthesize and develop major theological emphases in Matthew's Gospel. When I first began my doctoral studies in the First Gospel, my mentor assigned the topic of Matthew's structure. I was introduced to Benjamin Wisner Bacon's proposal alongside Dale Allison's ongoing support of Jesus as the new Moses. Both Bacon and Allison presented a convincing argument for seeing the structure of Matthew as a narrative/discourse pattern. Then, I found Jack Kingsbury and his student David Bauer. They disagreed not only with Bacon's and Allison's structural proposals but also with their methodology. Kingsbury and B. argued for a more literary approach to the First Gospel, which gave precedence to genre, characterization, story arc, and the implied author/reader. Their reading of the structure paid attention to the "beginning, middle, and end" of Matthew's story. In [End Page 699] many ways, the present volume is the culmination of these types of paradigm-shifting observations. B. does not avoid historical issues at the expense of a literary methodology, but he always brings the discussions back to a view of the Gospel that favors the final form. He is fair in his engagements with the opposing sides and helpfully catalogues the scholarly proposals into systematic presentations. These elements of clarification are important for enabling the reader to follow what are often very complicated discussions. Sections that I found to be particularly helpful were chap. 1 on form and genre, chap. 8 on Jesus's christological titles, and chap. 12 on discipleship. More specifically, the chapter concerning discipleship gives a thorough explanation of the relationship between Matthew 16 and 18 and how these chapters embody the principles of the Sermon on the Mount in chaps. 5–7. Although my evaluation of the current volume is mostly positive, there are three areas in which I remain unpersuaded. First, I am less hesitant than B. in seeing a positive synthesis between literary and historical methodologies concerning the Gospel's intricacies. Specifically, I find the newest work of Allison convincing on the subject...

Vermittelte Gegenwart: Konzeptionen der Gottespräsenz von der Zeit des Zweiten Tempels bis Anfang des 2. Jahrhunderts n. Chr

Vermittelte Gegenwart: Konzeptionen der Gottespräsenz von der Zeit des Zweiten Tempels bis Anfang des 2. Jahrhunderts n. Chr

‘As the Catholic Faith Believes’ (c. Sec. 5): Augustine’s Unigenitus as Pro-Nicene and Anti-Manichaean

This article explores the significance of the term unigenitus (only-begotten) in Augustine’s anti-Manichaean writings. By examining his deployment of the term alongside language of substance or nature and in juxtaposition with the related christological title primogenitus (firstborn), I will show that Augustine’s anti-Manichaean use of unigenitus draws upon a pro-Nicene reading of the word that he adopts from his Latin Catholic forebears, especially the anti-Homoian authors of the late 350 s and early 360 s. Awareness of this pro-Nicene, anti-Manichaean dynamic allows us to see how Augustine’s growing awareness of and familiarity with the depth of the pro-Nicene tradition facilitated his construction of a ‘Catholic self’, as Jason BeDuhn has recently put it. Yet, I argue, to see how Augustine seeks to overwrite his prior religious identity, we must attend carefully to the christological and trinitarian polemics (eschewed by BeDuhn) that shaped the Catholic discourse he inherited, and to the way they provided the tools for the dismantling of the Manichaean mythos through the proclamation of an alternative, pro-Nicene view of God, Christ, and creation.

Divine Wrath and Salvation in Matthew: The Narrative World of the First Gospel

Divine Wrath and Salvation in Matthew: The Narrative World of the First Gospel

Obraz Boga w 2 Liście św. Piotra

Analiza przebiegu treści 2 Listu św. Piotra ujawnia poruszane w tekście dwie zasadnicze kwestie: (1) ciągła obecność tematu Boga w aspekcie Jego chwały i (2) ostateczny chrystocentryzm wszystkich odniesień treściowych w obrazie Boga. Pięciokrotnie pojawiające się słowo „chwała” (δόξα) można znaleźć zawsze w kluczowych miejscach omawianego tekstu natchnionego. List, przedstawiając teologię wiary w aspekcie poznania i powoływania, odsłania sukcesywnie tajemnicę Jezusa Chrystusa jako Osoby Boskiej – w kontekście Trójcy Świętej – na drodze ujawniania Jego kolejnych tytułów chrystologicznych aż po pełne tego objawienie w określeniu: „Pan nasz i Zbawiciel Jezus Chrystus” (κύριος ἡμῶν καὶ σωτήρ Ἰησοῦς Χριστός). Kreśli przy tym główny cel praktyczny i metodę jego osiągnięcia, jakim jest „uczestnictwo w Boskiej naturze” (por. 2 P 1, 4) dzięki „Bogu i Jezusowi Panu naszemu” (θεός καὶ Ἰησοῦς κύριος ἡμῶν) – z równoczesnym przestrzeganiem przed pójściem inną drogą – przeciwstawiając sobie dwa wymiary rzeczywistości: doczesny i wieczny.

The Messiah Is "the Holy One": ὁ ἅγιος τοῦ θεοῦ as a Messianic Title in Mark 1:24

The christological title ὁ ἅγιος τοῦ θεοῦ ("the Holy One of God") appears a total of three times in the New Testament (Mark 1:24, Luke 4:34, John 6:69) and is unattested in other Jewish and Christian literature. While scholars offer a wide range of proposals concerning the background and significance of this title, no one has demonstrated the possibility of a link with messianic traditions. In this article I examine four texts (Ps 88:19 LXX, LAB 59:2, Pss 152, 153) that explicitly refer to the anointed David as God's "holy one" and two additional sources that indicate awareness of the archaic tradition that the oil used to anoint Israel's kings was holy (Ps 89:21 [88:21]; 11QPsa XXVIII, 11; Josephus, Ant. 6.157). Next I explore how the underlying logical connection between "messiah" and "holy one" in these texts illuminates certain features of Mark's Gospel: (1) Jesus's baptism as a messianic anointing and his ensuing wilderness temptation (Mark 1:9–13), (2) the logical connection between the baptism–temptation sequence (1:9–13) and Jesus's first act of public ministry (1:21–28), and (3) the exorcistic connotations surrounding the title "son of David."

Christus Totus – różne drogi interpretacji

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus , in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

Christus Totus – Different Ways of Interpretation

The christological title Christus totus seldom appears in modern theology. It seems that the reason for this stems from the lack of precise understanding and interpretation of the very title. Therefore, the article: “Christus totus − different ways of interpretation” is an attempt at the presentation of theological wealth hidden behind it. From ecclesiological aspect, Christus totus expresses the unity of Christ − the Head and Body of the Church. Without covering over the identity of the Divine Person, Jesus Christ must be eternally and inextricably perceived with the Church, which takes over and borrows from its Divine Head new subjectivity. Christus totus, in the anthropological perspective, is a paradigm of the new man. On the one hand, He is the new Adam, a social, corporate being, yet on the other hand, He is a Personality characterized by His total openness to others. Jesus Christ is a man who does not exist for Himself but for others, opening wide the boundaries of His existence. From the cosmic perspective Christus totus is finally cosmic Christ, because He remains in the relation of cause and effect of the entire creation. However, Christ does not fade away in the Universe in any pantheistic sense, but remains in it, being present as the incarnated Son of the Father, performing real transformation of the Universe into New Heaven and New Earth.

Chrystus – Król Miłosierdzia

Apostolska Grupa Miłosierdzia Bożego popularyzuje kult Chrystusa – Króla Miłosierdzia. Tytuł „Król Miłosierdzia” występuje w Dzienniczku św. Siostry Faustyny Kowalskiej (Dz. 83; 1146; por. 378). Artykuł poświęcony jest poszukiwaniu odpowiedzi na pytanie o stosunek kultu miłosierdzia Bożego do kultu Króla Miłosierdzia. Odpowiedź streszcza się w zdaniu: kult miłosierdzia Bożego jest trynitarny, kult Króla Miłosierdzia jest chrystologiczny i podkreśla godność królewską Chrystusa, a tym samym także Jego człowieczeństwo.

The Holy One of God in Markan Narrative

This article explores interpretive possibilities for the Christological title “the Holy One of God” in the context of the Markan narrative and through the prism of Second Temple Judaism. The article traces narrative connections of this title with other major Christological titles, their holiness connotations and the Markan portrayal of Jesus’ mission. This study suggests that the title is programmatic for the Second Gospel and finds its development throughout the whole of the Markan story. Jesus, the Holy One of God, is the one who restores the holiness and purity of the nation and (re)creates the new holy people of God. His contagious and transformative holiness enlarges the realm of purity and reduces the dominion of uncleanness through healings, exorcisms and forgiveness of sins. The article calls for reconsidering the place of this often neglected title in Markan Christology and adds some arguments for a higher view of Markan Christology.

The presentation of Jesus in the missionary speeches of Acts and the mission of the church

This article first discusses the methodological issues involved in examining the portrayal of Jesus in the missionary speeches of the book of Acts and the nature of these speeches. This is followed by a detailed analysis of the presentation of Jesus, following a chronological line: Jesus� origin, his ministry, suffering, death and burial, his resurrection, exaltation, present ministry and parousia. The analysis is supplemented by the various portrayals of Jesus in the narrative of Acts. Afterwards, a detailed interpretation of this portrayal is offered, that is, its emphases (namely the saving significance of all of Jesus� life, the pervasive motif of the fulfilment of Scripture, Jesus as the agent of God, and the Jewishness of his life and ministry, focussing on Israel), the consequences that are drawn from this portrayal, the impact of the audiences on the presentation of Jesus, and the use of Christological titles. A final section reflects on the implications of the portrayal of Jesus in the missionary speeches of Acts for the witness and proclamation of the church. This comprehensive approach accounts for the length of the article.Intradisciplinary and/or interdisciplinary implications: Some research has criticised Luke-Acts for its alleged lack of Pauline theology and the �depth� of Paul�s interpretation of the life, death and resurrection of Jesus. This article shows that Acts in its own way offers a significant summary and Christological and soteriological interpretation of the life of Jesus and its enduring significance. The article also reflects on the significance of this interpretation for the present day presentation of Jesus and provides some necessary corrections.