Search Results (87)

The ecumenical movement’s basic purpose is to seek Christian unity. In facing the challenge of mission and ecumenism today, it is important to explicate how the ecumenical movement understands unity currently, and how the concept may have changed. This article’s hypothesis is that the goal of the church’s visible unity has changed less than appearances might suggest. The concept is now generally understood more holistically in ecumenical theology. In this article, a historical-systematic analysis focuses on the concept of visible unity, especially in the unity statements of the Assemblies of the World Council of Churches. An analysis of ecumenical models of unity and ways of realising churches’ unity in practice follows, as well as a reflection on the turns created by the latest ecumenical debate. The analysis confirms that the visible unity remains a central ecumenical goal in the quest for Christian unity. The turn towards holistic ecumenism seems to help address those who shun institutional ecumenism, without forgetting the Trinitarian and Christological theological basis and the institutional dimension. Diversity is not arbitrary: at its best it supports creativity and trust, freeing individuals for common witness and service. Full article

The fourth-century historian Eusebius, bishop of Caesarea, lived during the anti-Christian persecutions of the Roman emperor Maximinus Daia and believed fervently that Jesus Christ would imminently return to alleviate the suffering of God’s people. When Constantine the Great became emperor and converted to Christianity, the bishop’s disposition towards the ‘last things’ or end times, known as eschatology, suddenly changed to a belief that God’s kingdom had already been inaugurated in this emperor’s reign. In this way, Eusebius conflated Church and Empire into a single organism governed by the emperor on behalf of Christ. This article demonstrates that this disposition in fact emerged from the bishop’s problematic Christology. Heretofore, the concept of the Logos had been applied to Son of God as creator of the world and who assumed human nature as Jesus. However, Eusebius’ disposition towards the Logos was subordinationist and dissociative, thus paving the way for him to depict the emperor as an agent of, and inhabited by, the Logos in the eschatological working out of earthly affairs from the vantage point of the city of Rome. Eusebius therefore essentially replaced Christ’s eschatological agency in the usurpation of the Church by the eternal city that was ultimately recapitulated within Constantine himself, even after the latter had died. Full article

The subtle Christology of John Duns Scotus has been the focus of intense study and dispute since his death in 1308. Of note are the Scottish theologian’s positions on the predestination of the Incarnation, his definition and metaphysical account of personhood, and his understanding of the status of the existence of Christ’s human nature. Each of these has bearings on his understanding of grace and atonement. This essay provides an introductory and summary overview of Scotus’s characteristic positions on the Incarnation and redemption in the light of his theological context and influences, arguing for the coherency and importance of his distinctive Christology. Full article

The aim of the paper will be to examine how Pope Alexander VI used liturgy to underscore his dignity as the vicar of Christ. During the pontificate of Rodrigo Borgia—and indeed throughout the 15th century—papal authority faced ongoing challenges, such as appeals to council, Savonarola’s preaching, and political conflicts with Charles VIII of France. In this context, the concept of the vicariate of Christ served as a crucial justification for the pope’s preeminent position within the Church. The unique bond between Christ and the pope was emphasized through various rites, including the opening of the Holy Door. In its first part, the paper will explore several examples of how Alexander VI portrayed himself as the vicar of Christ. This self-representation was conveyed not only through ceremonies, such as the possesso procession marking the inauguration of his pontificate, but also through artistic representations commissioned at various locations. Subsequently, the study will demonstrate that the opening of the Holy Door during the Jubilee of 1500 was carefully designed to highlight the Christological dimension of papal primacy. Although previous scholarship has addressed aspects of this rite, its political significance has largely been overlooked. By drawing on a variety of sources, this paper will trace the genesis and meaning of the ceremony, which was meticulously shaped by Alexander VI. Full article

Scholarly discussion on Bonaventure’s Christology has tended to favor its Trinitarian, historical, and epistemological dimensions. Of note is Bonaventure’s notion of Christ as medium metaphysicum: the very depth and center of history according to knowing, learning, and mystical desire. What is perhaps less considered with respect to these topics, but nevertheless evident in contemporary scholarship, is the extent to which Bonaventure’s Christological structure informs an essential relation between creation and glorification. This essay explores these topics with attention to contemporary Bonaventure scholarship to offer insights on the ongoing importance of Bonaventure’s Christology for posterity, especially as it relates to a Bonaventurian theology of creation. Full article

St. Maximus the Confessor (580–662) stands out among the Church Fathers as one of the last Christological martyrs. Maximus possessed one of the greatest minds of the Church’s first millennium. The greatest strength of Maximus’s Christology is that he presents a synthesis of all Christological contributions known to him while developing his own Christology of union in distinction. In order to flesh out his system of Christology, this essay works primarily with select works of Maximus’s, namely, the Small Theological and Polemical Works (Opuscula), the Ambigua, the Questions to Thalassius, and the Mystagogy. It will demonstrate that Maximus’s Christology bears the following four predominant signatures: it is patristic, Incarnational, composite, and cosmic. All four features are interrelated, particularly in Maximus’s theory of the λόγοι (logology), and all four hold significant sway over the whole of his doctrine. The essay concludes with a brief consideration of how the Ressourcement movement has benefitted Maximian studies. Full article

This article aims to explain why, in some European representations of the Annunciation, a bundle of rays of light comes from the mouth of God the Father toward the head/ear of the Virgin Mary. In order to find a satisfactory answer to this problem, the author first studies a series of biblical, patristic, theological, and liturgical sources referring to the supernatural human conception of the Word of God in Mary’s immaculate womb. He then analyzes eleven images of the Annunciation that present this peculiarity. Finally, through a comparative analysis between the doctrinal texts and these exceptional images, the author concludes that the latter illustrate as visual metaphors the textual metaphors contained in the writings of some Church Fathers, medieval theologians, and liturgical hymnographers; that is to say, the beam of rays of light emitted by the mouth of the Most High to the Virgin’s head/ear metaphorizes the human conception/incarnation of the Word of God in the virginal womb of Mary. Full article

Spanish mystic Saint Juan (John) of the Cross (1542–1591) began writing poetry while imprisoned by his own monastic order. He developed manuals for contemplation, in part, in the form of commentaries on his principal poems. Their first-person narrators were women who underwent metamorphoses in order to pursue love: one became a dove in her despair; another became flame itself; the last disguised herself as a knight. Juan explained that all three represented the soul that is seeking God. For readers, these metaphors could engender cognitive dissonance, through which they might step outside of themselves and move closer to union with the Divine. This process of human self-emptying and self-negation mirrored the self-emptying (kenosis) of Christ in traditional Christology and the negation (apophasis) of human pretense at knowledge about God in apophatic (“negative”) mysticism. Full article

While most Christians might imagine the resurrection of Jesus Christ from the dead as a single event, for the author of Ephesians, the resurrection is a continuing event of cosmic proportions. In a very real way, the Epistle to the Ephesians is an extended reflection on the ongoing multidimensional cosmic consequences and transformations that result from the death of Jesus and his resurrection, whose impact not only affects the macrocosm in which Christ sits triumphantly at the right hand of God, “far above every principality, authority, power, and dominion” (Eph 1: 20–22), but also the microcosm of the Church, “his body, the fullness of the one who fills the universe in every way” (1: 23), transforming those who compose the smallest microcosm, the baptized who form a Christian household and who, gathered at table to share Eucharist (5: 17–6: 9), are “seated with Christ in the heavenly places” (2: 6), already participating in the eternal Messianic banquet. This is to say that, for this author, the resurrection of Jesus of Nazareth is the catalyst for an ongoing and ever more evolving “new creation” of humanity and, indeed, the entire cosmos, with “Christification”—the full maturation into the divine “Christ nature” (Eph 4: 13, 15–16) as the telos or goal for the whole universe (Eph 1: 10). Full article

This article sheds light on the repercussions of the Proverbs sentence “Wisdom has built her house” on Christian doctrine and on the Marian iconography of the Annunciation. To achieve his objectives, the author uses a double comparative analysis as a methodology. To begin with, he analyzes a vast corpus of texts in which numerous Fathers, theologians, and liturgical hymnographers of Eastern and Western Churches interpret this biblical locution according to Mariological and Christological projections. Secondly, he analyzes eight pictorial Annunciations from the Italian Renaissance in which Mary’s house in Nazareth is depicted as a luxurious palace. As a result of these two sets of analyses, the author concludes that the interpretations of the Fathers, theologians, and hymnographers about the house built by Wisdom and the form of the house/palace in images of the Annunciation allude to the dogma of God the Son’s supernatural human conception/incarnation in Mary’s virginal womb. Full article

After criticizing the three traditional proofs of divine existence in the first Critique, Kant fills this void with an apologetic argument based on his practical philosophy. However, this moral–religious project has long been charged with various inconsistencies, particularly regarding the tension between the demand for moral perfection and human limitation. There is even some indication that he becomes aware of these issues, as he later moves away from the vision of endless moral progress that holds his original project together. However, this revision does not resolve all the tensions, as the question of how imperfect humans can be well-pleasing to God remains. I argue that this predicament is a difficult-to-avoid feature of his project given how it interacts with his religious context of Lutheran Christianity. This is because he incorporates some of its elements (particularly its uncompromising moral standard) virtually intact while radically altering others (such as vicarious atonement and imputation of alien righteousness). However, this procedure undermines the coherence of the tradition he inherits because the elements he fully incorporates are meant to lead to the traditional doctrines he leaves behind. I conclude by reflecting on how theists who are sympathetic to Kant should lead his moral–religious project out of its current precarious predicament. Full article

This article investigates Jesus’s identity in the Synoptic Gospels by examining the Gospels’ literary features. I take a narrative approach to determine how the evangelists, in unique and shared ways, reveal to their audiences who Jesus is. Certain literary features in the evangelists’ texts provide an answer to Jesus’s question, “Who do you say that I am?” (Matt 16:15; Mark 8:29; Luke 9:20). For Mark, Jesus is “Christ” and “Son of God” (Mark 1:1); as the plot unfolds, these terms become guideposts suggesting that characters in the Gospel (and by extension the audience, too) come to a deeper understanding of who Jesus is. For Matthew, the good news of Jesus commences with the relationship between Jesus and Israel’s past through figures like David and Abraham. By observing how Matthew characterizes Jesus in the Gospel, the audience learns that Jesus stands in continuity with Israel. Finally, Luke starts his account with a focus not on figures from Israel’s history, but rather on its institutions, like the temple and the priesthood (see Luke 1:5, 9). Luke’s audience learns who Jesus is by paying attention to Luke’s use of settings and themes. Thus, the particular literary artistry of each synoptic evangelist provides a way for a contemporary audience to know Jesus. Full article

Taking into consideration both of the statements of the Catholic magisterium and the pastoral environment of Catholic institutions, this essay offers some observations on the roots and objectives of interreligious dialogue. Framing dialogue in the faith experience of Christ as Lord allows the dialogue of life to emerge as a living expression of the way of life of every faithful Catholic. To live in Christ is the essence of being the Church. The mission of the Church is to proclaim the saving work and living presence of Christ. Christian spirituality is an intentional search for the fullness of Christ’s humanity so that the community at prayer can embody the Risen One under all circumstances. This “embodiment” necessarily includes encountering human “others”, diminishing the feeling of separateness, and discerning human conditions and possibilities for growth. To accomplish this task, Catholic Christians are invited to find Christ in all phenomena, including in other religions as disclosures of what it is to be human. To grow spiritually under the present circumstances of our communities, Catholics can begin to listen to hear the “voice” of the Good Shepherd wherever it resounds. In hearing the authentic ring of this voice of mercy and love, the community discerns that a previously “unknown” Christ is present before us, inviting a deepened understanding of Christ, both human and divine. Out of this understanding arises an affirmation of the Christologies of the historical Catholic consensus, now impelling the Church toward new forms of mission, service, and contemplation. This essay takes note of recent trends in Christology, suggesting correction courses for both progressive and traditionalist approaches. Full article

In this essay, I will provide an overview of the Christology of Origen. Because Origen expressed his views in a variety of different literary and polemical contexts, and because the person of Christ pervades the entirety of his thought, I will focus my attention primarily on issues pertaining to his reception at Nicaea. I will highlight the key Origenian texts that shed light upon the theological questions with which he was preoccupied and address the role of the Monarchians in shaping his understanding of Christ. I will also address what I regard as one of Origen’s signature contributions to Christology, a contribution that has not yet received adequate attention, namely his understanding of the mystical body of Christ into which we enter at Baptism. Full article

In the last 40 years, the exegesis of the Psalms has made it increasingly clear that the Psalms should be read as a coherent book, since the individual Psalms are linked together by iuxtapositio and concatenatio. They are not just isolated poems but tell a story, the story of David, God’s anointed king who is persecuted and suffers, but ultimately is triumphant—a Christological story. This article examines how the principle of lectio continua of the Psalter is taken into account in the breviaries of Pius V, Pius X and Paul VI, and it shows what problems arise when it is disregarded. Full article