Theology of jesus pdf

Only our litur- gical celebrations belong to the other sort, which we call anamnesis. In our Christmas celebrations we are rejoicing with the good news of great joy as we celebrate like the shepherds, and we are joining the magi in acknowledging the Christ as the center of all life. Because we are pondering in our hearts all that the Christ-event means, the liturgy's great antiphons are framed in the time of the present moment.

Hence the entrance antiphon for the Christmas Vigil Mass and the short responsory at First Vespers drawing on E xod both state: Hodie scietis quia veniet Dominus, et mane videbitis gloriam eius "Today you will know that the Lord will come, and in the morning you will see his glory".

So too, the antiphon for the Invitatory Psalm on Christmas morning declares: Christus natus est nobis: venite, adoremus "Christ has been born for us: come, let us adore him". When we seek to recall the nativity within this liturgical mode of under- standing, we need to take our time frame from the liturgy itself: it is an event occurring "today" hodie , in liturgical time.

Thus, it is an event that is unfolding now, rather than in the past. Regarding this present tense perspective with which we are to approach all that is within our memory about the nativity, it is worth looking at the three Prefaces supplied in the Roman Missal for the feast. In the first Preface of Christmas P3 the "wonder of the incarnation" is brought to the believers' eyes and engages them now in that they are "caught up in love of the God [they] cannot see.

In the third Preface P5 it is also "today" that "a new light has dawned," while the effect of the Incarnation, coming to share in the divine nature, is a present and ongoing event. In this hymn, the Christians fideles , rather than all and sundry, are bidden to enter Bethlehem venite. The hymn shows how the outcome of the celebration is the group's encoun- ter with the living God, rather than simply their renewal of a memory from the past.

Any ancient object that conveys to us a memory of the past can be viewed in two ways. Let us suppose that we have on the one hand an ancient codex handwritten book of the gospels and on the another a painted icon. We might view the codex as a kind of icon, an object that may perhaps conjure up for us all the worries and conflicts of the time when it was written perhaps the fourth or fifth century , and then just marvel at it in reverie.

However, our modern scientific instinct is to approach it as a historical artifact, and so the skills of various experts— the codicologist, the paleographer, and the textual critic— are deployed in turn, so that the object can yield up to our understanding as much of its latent information as possi- ble. The aim is to know where and when it was produced, if possible by whom and why, its relationships with other manuscripts and with other gospel texts, and then to see how it can help us understand the transmission of the text, the social culture of the church that commissioned it, and, perhaps, how it may throw light on other theological texts or even help us improve the edition of the New Testament.

Now consider the painted icon. We can study it within the same framework as the codex with all the skills of the art historian, and we can "decode" it as a kind of text by noting, for example, in an icon of the nativity how its imagery may be derived from the Protoevangelium of James.

However, we can also relate to it as a visual object. Viewing it as an icon, we may be presented with a whole range of images that could never come together in historical time, and all are located in a landscape that is simultaneously familiar and otherworldly. Indeed, the icon does not claim to be history, but a celebration of faith. Moreover, the form of its imagery does not allow us to think of it as pri- marily a source of historical information in the way that a codex encourages us to view it chiefly as historical evidence after all, most historical research is based on the study of old books and documents.

Following from this analogy, our task is to view the celebration of Christmas primarily as an icon to be contemplated rather than as a codex to be studied. However, we are hampered in this by two factors. First, the obsession with "the book" as history within western Christianity in recent centuries means that any event narrated in "the book" is doomed to be viewed as history first and foremost, and escaping from this trap is very difficult.

For many Christians the only reason to celebrate Christmas is because it is in "the book. Second, we still have not got over the attitudes that were appropriate in those centuries when Christianity was the sole major religion in western society— the time when apart from some Jews and a few others we could take it for granted that people were Christians in some way or other. In such a society the annual festivities could serve the aim of recalling people to "what it means to be a Christian.

By continuing to speak to everyone in a liturgical language that only makes sense to those who are celebrating the liturgy, we often betray that language and invite the whole celebration to be viewed simply as an anniversary. In both cases, where our strategies invite our liturgical dramatizations to be regarded as historical records, they are found wanting, and the very message preached is undermined.

Liturgical Recollection and Historical Reconstruction There is an important difference between liturgical recollection and histori- cal reconstruction. Liturgical recollection is concerned with what is brought to mind for believers within the community's memory," whereas historical study aims to find out what actually happened in the past.

Moreover, liturgical memory uses stories from the past to lead into a present encounter of faith, whereas historical research aims to discover from the past merely what can be asserted with the reasonable certitude of historical evidence.

Accordingly, we can summarize the differences between 31 This is more than the notion of "what does it mean for us," which could be simply some notion of "relevance" as if that were a theological category. Rather, it brings to mind successive attempts to explicate the mystery through sacramental images, and this assem- blage is preserved and its content entered in our act of recollection.

Like all such schematic presentations, and particularly binary contrasts, this is an oversimplification. We cannot avoid engaging with history. In fact, over recent centuries, historical investigations have greatly enriched our under- standing of Christian origins. Likewise, the person celebrating cannot just flick a switch that changes him or her from "historical reconstruction" to "liturgi- cal recollection" mode!

Equally, we must be careful to assert that the birth, life, and death of Jesus took place within human history and that our faith's appreciation of that life is anchored in history without being fully contained within it.

However, the schematic presentation aims to bring out that there is a genuine difference in what we are doing in recalling the nativity—we are not just seeking to understand a moment in the past. When we study that recollec- tion in early Christian texts such as Matthew and Luke, we might describe it as zyxwvutsrqponmlkjihgf Table Criterion of evidence: Those stories that have been found valuable To find what can be asserted with the certi- within the community, and also preserved, tude of historical evidence, and no more are asserted as they may provide the basis for than this.

The criterion functions to an insight into the encounter of faith. The exclude anything that does not meet its criterion is preservative of the past, and as strict demands. Assumption about evidence: It will not be consistent within a time-place The evidence must be consistent within a framework, since it seeks to speak about both coherent time-place framework.

Assumption about the discourse: The manifestation of God can never be Contradictions are excluded. Time focus of the enquiry: Today. The past. Desired outcome: Liturgical celebration leading to a sacramen- Information leading to a greater under- tal encounter with the Word made flesh. Consequences for Christian Practice Recognizing the nature of what we are doing as the church when we celebrate the nativity implies certain ways of acting outside the liturgy, precisely because a memory of our celebrations is now part of the wider human culture.

Hence I conclude this essay with five suggestions for how we can recapture the mystery of the nativity in our annual Christmas celebrations. It was an action of Christians to hook up their cele- bration of the nativity to an existing party that answered the human need in the northern temperate zone for a celebration during the dullest time in the year. If all were Christians, there would be no need for such a renaming, but since not all are Christians, we should not be trying to monopolize this mid- winter party as if it is our property.

The whole world can have a party, while we Christians have a party and combine it with our celebration of the nativity. Our energy is better directed to improv- ing the understanding and celebration of the nativity within the community of the People of God who hold their celebrations at the time of the midwinter party— whether that party is called the Dies natalis solis invicti Birthday of the unconquered sun or the Winterval.

Yet another comet! E ach year, it seems, someone comes up with yet another "solution" to some puzzle in the infancy narratives of Matthew or Luke. We have to resist the temptation to grasp at these straws and remember that the whole narrative— all the bits that make the memory— will never "add up" logically.

Therefore, " Here I pass over the fact that the solstices and equinoxes are ritually significant times within many religions; such speculations would be a distraction here.

Positively, this means that we do well to avoid any hint in our preaching that might give the impression that what we are reading is a collection of contem- porary eyewitness evidence. Since we enjoy the form of history writing with its semblance of realism, and we like the focus given by the rhetorical device of historical exactitude e.

Books and memory A further consequence of not treating the recollection as if it were a historical account or merely an anniversary is that we would do well to avoid the funda- mentalism that sees "the book" as primary, and the community as those who are its people. The Christian community is the reality of continuity with Jesus the Messiah, and the living Word of God is the work of the Spirit within that community.

Avoiding confusion Another consequence of not behaving as if the details of our recollection of the nativity are history is that those who have pastoral responsibilities will avoid giving confusing answers to questions on the spurious grounds that telling people that for instance. It expresses the Father's love, that never fails in its effectiveness toward us" n.

Using the latter model, within which historical questions are asked, to introduce hypothetical possibilities e. Avoiding historicist reductions Last, in my view, it is a mistake for us to trim the memory of the bits that we think are "later accretions" on the assumption that we can get back to a basic "core" that is the "real memory. We can, for instance, image the crib-scene as two migrants sheltering in cardboard boxes and packing cases beneath a highway overpass—as I saw on a Christmas card some years ago.

Such an image is as valid an exploration of part of the Good News for us to reflect on in our liturgy as that of the infant being visited by three, distinctly oriental-looking, kings. To conclude, the challenge of celebrating our recollection of the nativity—of giving words to the inexpressible—is summed up in this opening verse of the hymn for First Vespers of the feast in the Liturgy of the Hours promul- gated by Pope Paul VI , a verse that is devoid of Bethlehem, cribs and straw, shepherds and wise men: Christe, redemptor omnium, ex Patre, Patris Unice, solus ante principium natus ineffabiliter.

The statement hodie pluit "today it is raining" logically entails hodie aut pluit aut non pluit "today either it is raining or it is not raining". I have expressed this in the older language of traditional logic, but a similar notion can be found in modern propositional logic as the "Rule of v-Introduction"; see Edward John Lemmon, Beginning Logic London: Nelson, , To be sure, I am not suggesting that a propositional calculus can be equated with natural language logic.

In English: "0 Christ, redeemer of all, before the beginning of creation, you alone proceed from the Father; now you are born in a manner beyond our speaking. Kingdom Theology and Other Approaches Summary This dissertation explores the identification of Jesus with the kingdom of God, Jesus as autobasileia, and the reflection of this Christological kingdom theology upon ecclesiology.

I suggest that kingdom theology with Jesus as the one who embodies the kingdom can operate as a framework for the articulation of theology in general and ecclesiology in particular. I then explore the salvific, eschatological and Trinitarian nature of the kingdom of God as additional identifications of the kingdom of God with the person of Jesus. In light of kingdom theology with Jesus as autobasileia I proceed by exploring the implications for the church as kingdom community.

In closing I will assess two approaches related to kingdom theology. These various reflections on Christ and salvation have had significant impact upon doctrinal reflection. Yet one such reflection, with regard to the articulation of the kingdom of God, has not been offered very often within works of systematic theology. Following the gospels, it is impossible to conceive of the kingdom of God detached from the person of Jesus and vice versa. Third century theologian Origen went a step further by picturing Jesus as autobasileia, the kingdom-in-person.

What exactly can be said of Christology within the context of the kingdom of God? My thesis is that understanding Jesus as autobasilea offers a theology of the kingdom of God that can function as a framework for theological reflection.

Kingdom theology reveals the Trinitarian nature of the reign of God, its present in-breaking, its future consummation, and its communal nature.

See Matthew and This dissertation will not discuss the various historical positions regarding the kingdom of God, as there are already many helpful surveys available. Paul and the New Testament authors also regarded the kingdom as having a dual reality: a present anticipatory and a future consummated reality. Jesus embodied the kingdom of God and because he embodies the kingdom, wherever Jesus is, the rule of God is present.

However there are at least eight references in the Corinthian and Thessalonian letters where Paul uses the phrase basileia tou theou to describe the new thing God has done or will do in human history.

It will shed light on the meaning of suffering and on the close connection between Jesus, the nature of the kingdom and the experience of kingdom living. In attempting to substantiate this thesis, I will selectively explore key aspects of Jesus as autobasileia. The coming of the kingdom in the ministry of Jesus, that is his proclamation and demonstration of the kingdom as well as the significance and implications for the kingdom of his death, resurrection and ascension will all be explored for traces of Jesus as the kingdom-in-person.

Many discussions of the kingdom of God are eschatologically driven and sometimes the false impression is given that kingdom and eschatology are almost coterminous. He shows that they are not in the first instance indications of time, but that beginning and end of creation is a person,9 namely Jesus Christ. I hope to further substantiate my argument for kingdom theology as an integrative motif by reflecting on the church as kingdom community in the second part of this paper. The starting point is that ecclesiology based on kingdom theology is not just about who the people of God are, but also about whom they are becoming.

In line with the nature of the kingdom of God, the future reality of the church informs her present mission and activities. Finally, a brief discussion of two seemingly similar approaches will hopefully underscore the importance of kingdom theology. Matthew Habakkuk 2. We see Jesus not only proclaiming the kingdom, but also identifying himself with it. He operates under the assumption of the presence of the rule and reign of God in his own person and thus in his ministry.

He acts as if to acknowledge the rule of God the kingdom was to become a follower of him. And that to be saved through the kingdom was to be saved through Jesus.

Matthew tells the story of Jesus healing a demon-oppressed man. From the very beginning, Jesus had declared that this was exactly the purpose of his presence in their midst. Luke See also Matthew Oakes describes possible meanings of the term or title. Or it could refer to the human race as a whole. But it could also simply refer to a male human being. The latter is clear from the worship and service he receives in Daniel 7 where he is presented before the Ancient of Days.

After this, the figure is given dominion, glory and a kingdom ESV so that all would serve him. His rule is everlasting: it will not pass away and it will never be destroyed. When he brings about the final reign of God it will be the final consummation of a never-ending kingdom in which evil will be of no importance and God will reign unopposed by either earthly powers or by evil supernal powers.

This idea of a heavenly man is further developed in the apocalyptic writings. And the eyes of all in the synagogue were fixed on him. The Jesus of the gospel-narratives made the connection between himself and the Son of Man figure in which light he saw his own role and destiny as the herald of the kingdom but even more so, as we have seen above, as the kingdom-in-person.

The phrases are synonymous. Raymond O. This idea rooted in the Hebrew Bible, particularly in the book of Daniel, is further developed within the fourth gospel. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end. Robert Hodgson Jr. Between John 3 and John 18 the proprietorship of kingdom has shifted from God to Jesus, from a theological apocalyptic image to a Christological one.

Interestingly, the apostle Paul notes that when the end comes and Jesus has destroyed each and every enemy, He will deliver the kingdom back to the Father.

See also, Wright, Jesus and the Victory of God, Luke often refers to the whole gospel message, as simply Jesus31 or as only the kingdom of God. Much relevant material would thereby be omitted. Acts ; ; ; Wendell Willis. Peabody, MA: Hendrickson Publishing, , The kingdom, which is present in the person of Jesus, is manifested through its proclamation. This message was characterised by a sense of urgency. It is a word with authority. Everything after that point, such as forgiveness of sins, healing, exorcism, came as a result of the presence of the kingdom.

The miracles Jesus performed including the exorcisms pointed to the presence of the kingdom. There is an antithesis between the kingdom of God and the rule of Satan.

And each miracle signals a clash of these two kingdoms,39 revealing the advancement of the kingdom of God over and against the rule of Satan. Manson, essential in order to understand both the ministry of Jesus and the theology of Paul. Cited by Ladd, The Presence of the Future, But this fight has already been won, because Satan must be bound if he can be robbed of the children whom he has dominated.

And as it is a definite Jewish expectation that in the last day Satan will be bound, this pronouncement too means that the Kingdom of God has begun its operations. It is the meaning of the mission of Jesus, when announcing the approach of the kingdom of God, to make this future at the same time already now a present reality. Press, , Every translation or interpretation, whether it is the kingdom pushing its way forward with force, as the NIV but also Ridderbos and Ladd among others hold,45 or the kingdom suffering violence, it is clear that there is violence and suffering involved in the advancement of the kingdom.

This only makes sense in light of the cosmic battle discussed earlier. The lordship of God to which the healings witness, restores sick creation to health. Among the OT prophets the expectation was that healing would characterise the kingdom. Also in Acts we have the disciples asking God to confirm their proclamation of the rule of God with acts of healing. Miracles testify to the arrival of the kingdom of God. Even the disciples were involved in miracles and they were far from divine.

His kingdom is here in his person and in his work and all opposing powers must surrender to him. First we must consider a larger framework that includes the calling of Abraham. God promised Abraham that He himself would accompany his people on their journey to the Promised Land.

The story continues with many ups and downs. The repetitive pattern is that God wants to live with his people. But, because of their rebellion, He cannot. He thus distances himself, but only to later return in grace. The calling of Abraham and the incarnation of Jesus are major turning points in the divine plan that sets out to accomplish just that. The story of Jesus explains how God has come to live with his people, again, as promised, but in anticipation of future completeness.

Through Jesus, through his presence, proclamation and demonstration of the kingdom, God is recreating life to what it is meant to be in fellowship with him. Both will be complete at the end of the ages. However, in Jesus the end has become present in advance. Jesus is what makes it possible for humankind to receive salvation ahead of time. To fully grasp the concept of salvation and its alignment with Jesus and the kingdom we must first address the kingdom meaning of cross and resurrection.

Kingdom Suffering We have briefly touched upon the connection between the kingdom of God and suffering. See Hebr Strangely so, the kingdom seems to come through the suffering of its main figure.

How then, can the King of the kingdom be a crucified Messiah? The answer is contained especially in Psalms 22 and See also, Luke , This explains why Jesus spoke of the Son of Man while his intention was to describe his suffering. Since the Son of Man was the one who received the kingdom, Jesus was linking his suffering to the inauguration of the kingdom of God. Is suffering integral to the kingdom of God, in other words is suffering part of the nature of the kingdom?

I believe not, for if it were, the promise of all suffering ending with the full consummation of the kingdom at the end of the ages cannot be true. But if Jesus came to heal the sick, surely his followers 69 Frank J. Matera, The Kingship of Jesus. Kingdom theology teaches that the kingdom has come, is coming and is still to come. The kingdom is already here and the kingdom is not yet here. Suffering is intrinsic to the inauguration of the kingdom, which is still happening and will be happening until the end comes.

On the contrary, the cross is the ultimate battle won. To illustrate how his obedience to the point of death could actually be life giving, Jesus draws upon a principle from nature. All four gospels testify that there is no kingdom message without the cross.

The cross, with the Suffering Servant King at the centre, is the kingdom-bringing event. Keeping the meaning of the cross for kingdom theology in mind, 72 Matt. Bruce D. How does resurrection reflect upon kingdom theology? Kingdom Glory The resurrection demonstrates that the cross was a victory.

And so the resurrection then becomes the immediate, and first, result of the fact that the victory has been won on the cross. The king in his glory has conquered death and defeated all opposing powers.

From Paul we learn that the resurrection of Jesus not only meant that the Scriptures had been fulfilled but that the new age had broken into this present age.

The age to come has been inaugurated while the present age still continues. It allowed for his physical presence to be replaced by his universal presence through the Spirit subsequently poured out. Why did Jesus proclaim the reign of God and performed the deeds necessary for its inauguration, if not to summon Israel and the rest of the world to their heritage? But restoration cannot be realised without a willed act of acceptance. It is those who submit who enter into the kingdom and receive the gift of salvation: An already-present possession of a future salvation, which they will one day receive in fullness.

He was certain that in his 78 Mark They become discordant when through sin they abandon their alignment with him; only through him are they restored to a correct relationship with God and each other Eph. Jesus wants to make the whole human being well. God and Man, trans.

Lewis L. Wilkins and Duane A. Expanding the horizon of the mission of Jesus will keep us from a too narrow focus on the paradigm of sin and forgiveness in favour of the more comprehensive paradigm of death and new life.

These are all proclamations of salvation that come with the kingdom and as such, they reveal a distinct Christological character. Daniel L. Salvation is new creation. The gift of salvation reflects the nature of the kingdom of God in that it has a present as well as a future dimension. All the elements mentioned earlier are present, sometimes, not always, in anticipation but not yet in their fullness.

Even today men and women receive forgiveness of sin, freedom from things that bind them and healing where needed.

But not all are set free, not all are healed. For that we have to wait until the final consummation of the kingdom, the new age to come, is here in its fullness. Witherington, commenting on the connection between salvation and the kingdom, compared the material on the kingdom of God in the Jesus and Pauline traditions. He notes that when either of them spoke of the present reality of the kingdom they were referring to the dynamic saving activity of God intervening in human lives.

With Paul the presence of the kingdom is visible primarily, though not exclusively, through the proclamation of the gospel of cross and resurrection see 2 Cor. This is because neither concept can be separated from the person of Jesus Christ. Jesus is the kingdom-in- person. And while available to all, we specifically consider those disadvantaged, as did Jesus. In both, the eager John And in both the call is to faith and discipleship. The differences between Paul and Jesus are real, but reflect a changed context rather than a different message.

That is when opposition is formed. Simply because Jesus is Lord, means that there is another king above all other powers and authorities. This is a threatening message for all existing power, it was then and it still is today. Leaving a detailed discussion for another time, I only wonder if perhaps his critique is applicable to his own approach as well. Community as a motif in itself, though a good antidote against individualism, centres too much on people. I strongly believe a key motif for theology first and foremost has to uphold the Godhead, Jesus, the king of the kingdom rather than any aspect of humankind.

As for political theology, in most periods of history, politics and religious ideas were not considered separately. The language of Ibid.

He also argues that it is central to the message of the Bible. But this is true exactly because community is an essential element of the kingdom of heaven. This has political connotations. While the idea of a historical, political kingdom is in line with the expectations of first century Jews, Jesus made deliberate efforts to distance himself from the political agenda of the different religious groups of his time.

The message is that it does not belong to any political system, though it has important implications for those in rule. Politics as a particular field of human activity simply cannot describe the comprehensiveness of the kingdom of God. Jesus came to redeem all creation. This certainly includes politics, which is why we ought to reflect upon the implications of the inauguration of the kingdom for this field.

However kingdom theology should never be reduced to the field of politics. The miracles, as signposts of battles won, point to the presence of the kingdom. The resurrection is the event that confirms the kingdom; it confirms that the ultimate battle, the one at the cross, has been won.

But this is not where the story ends for the kingdom is lived in the community of the kingdom, the church of Jesus Christ. I believe the kingdom of God is key to the whole of Christian theology. Exploring the connection with Christology and, more specifically, the idea of Jesus as autobasileia is a careful first step that hopefully leads to a better understanding of the nature of the kingdom and its paradoxical descriptions. Jesus explained and enacted the kingdom through proclamation and demonstration.

His proclamation was one with authority, unleashing the powers of the age to come. Following the New Testament it is simply impossible to conceive of the kingdom detached from the person of Jesus. I have nevertheless chosen this title because of the emphasis I want to place on Jesus as hermeneutical key to understanding theology as a whole.

This is first because neither can be separated from the person of Jesus Christ, and second, in light of the kingdom of God the cross is inevitable and necessary. This aspect of suffering resurfaced in our discussion of the kingdom community.

Creation and human history then have a purpose, a goal that is Jesus Christ himself. He is the End, the Last One. This makes the coming of the kingdom an eschatological event. An event that has taken place is taking place and will eventually take place.

Eschatology is not restricted to future expectation: Jesus is the eschatos, therefore, eschatology begins with his incarnation, cross and resurrection. As we have seen, the person of Jesus is so central to the kingdom of God that he embodies the kingdom. This is why kingdom theology must be approached from within Christology. It will allow eschatology to find its appropriate place among the doctrines. In the second part of this paper the nature and mission of the church were discussed.

This discussion was placed in the context of the inauguration of the kingdom in order to show how kingdom theology with specifically, Jesus as autobasileia, is able to provide a framework for reflection upon ecclesiology. As kingdom community, the church has been entrusted with the proclamation of the kingdom message and with the demonstration of life in the future kingdom.

Further reflection should be done on the specific content of the proclamation of the kingdom community, just as there is certainly room for an articulation of how kingdom theology answers the questions of life.

A next exploration could deal with the idea of sin as destruction of community, both with God and with fellow human beings. Love as the essence of the triune God and what that means for the nature of the kingdom community and certainly the sacraments merits reflection. Similarly, the Eucharist, particularly in the manner Ferguson describes it, could be worked out within a kingdom theological framework.

Who am I? What is a human being? What is wrong with this world? How can anyone know anything at all? I believe there is. Kingdom theology is much more comprehensive than often assumed. It is also largely overlooked as a possible metanarrative that can help explain the human predicament.

Based on an understanding of Jesus as autobasilea and how this reflects upon the community of the kingdom, I have argued, throughout this paper, for kingdom theology as a framework for theology. I have shown that it is through the coming of the king and through the kingdom community that God accomplishes his goal of reign and dwelling.

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