RE 2/102 CHRISTOLOGY

Second Semester 2023

CHRISTOLOGY AND ITS APPROACHES

Even with numerous researches and attempts to fully decipher the “Jesus of History,”
in contrast to the “Christ of Faith,” the search for the real Jesus has remained to be an
incomplete discovery. Using various methods, experts and scholars, even ordinary people
have longed to fully uncover and exhaust as accurately as possible and for a variety of
reasons everything there is to know about the real life and message of Jesus.

It is with great caution, though, that in the search for the real Jesus, sensitivity to His
background and fidelity to the world of first-century Palestine where Jesus lived, suffered,
died and resurrected, must be observed. Otherwise, an understanding of Jesus would simply
become modern constructions or plainly reduce to subjective interpretations.

Our search for the real Jesus then starts with the fundamental question: Who is Jesus?
This question is inescapable to every inquiring Christian.

Initially, we may be tempted to simply answer based on what we learned from our
parents and teachers. But at the thought of giving it a more personal and sincere reply based
on one’s experience may strongly favor a diversity of opinions. Such question was even the
same striking question posed to the Apostles of Jesus in Mark 8: 27-29: “Who do people say
that I am?” And they told Him, John the Baptist, others say, Elijah and still others say, one of
the prophets.”

It was during such incident that Peter inspired by the Holy Spirit made the confession
of Jesus as the Messiah: “You are the Christ.” (Mark 8: 29)

But later in that scene, Peter was rebuked by Jesus for thinking the way the world
understood a Messiah- a person who must not suffer but a powerful one who can lead the
Jews against the mighty Roman Empire. The twelve Apostles who were part of the inner circle
of Jesus Christ mistook Him for a person that He was not meant to be due to the Apostles’
misconception of the Messiah.

Would it be possible then that we can be like the twelve Apostles who failed to
recognize the real Jesus and His mission because of our biased ideas and an unexamined
understanding of Him? Or are also like them who simply reduced Jesus based on our personal
and worldly interest?

To formally start our study and to engage ourselves with questions and thoughts
pertaining to Jesus, let us now orient ourselves with the definition and approaches of
Christology as well as set our objectives for this study.
 1. Definition of Christology

Etymologically, Christology is from the Greek words Christos which is the word for
Messiah or Anointed One, and logos which means study. Hence, we roughly refer to
Christology as the study of Jesus viewed as Messiah. In another definition, the New American
Bible defines Christology as the ordered process of reflection on the nature and meaning of
Jesus Christ.

Based on these descriptions, the person and life of Jesus of Nazareth becomes the
subject matter of the study. But Christology is more than a biographical study of a human
being named Jesus. In the field of Catholic theology, the gift and perspective of faith on Jesus
radically changes the nature of the study. As Catholics, we confess that the human being
named Jesus of Nazareth in the first century Palestine lived, preached, suffered, died and was
resurrected from the dead, liberating humanity from the chain of sin and death to a life of
divine forgiveness and eternal glory. This truth profoundly confessed by Christians all over
the world is truly a source of great meaning and hope. Therefore, to study Christology
requires the eyes of faith, the grace of faith to believers to know and experience Jesus.

2. Approaches to Christology

These have been variable approaches in Christology. For our purposes, let us take the
following classifications:

2.1 Ontological Christology

Etymologically, it is derived from the prefix onto which means being while logos
means study. Such approach then focusses on the being and nature of Jesus Christ fully
human and fully divine in one person as its subject of study.

2.2 Functional Christology

It is the study of the work that Jesus Christ did in the plan of salvation rather than on
who He was as a person.

2.3 Historical Jesus

It investigates the facts and evidences of the historical Jesus who became man
including His words (teachings) and works (miracles). It also inquires on the persons, events
and situations that may contribute to a balanced and holistic view of Jesus as a first-century
Palestine Jew .
 2.4 Dogmatic Christology

It approaches the study the study on Jesus Christ according to the official
teachings, doctrines and dogma of the Catholic Church. It revisits past pronouncements and
decrees by ecclesiastical authorities and ecumenical councils of the Catholic Church.

2.5 Christology from Below and Christology from Above or Ascending Christology

Christology from Below has its starting point on the human experience of Jesus Christ
that believers can relate with before introducing systematic Christological doctrines
and teachings of the Church in order to guide its believers and prepare them to
understand and appreciate His divine person. Such approach is also known as
Ascending Christology.

On the other hand, Christology from Above begins its study on Jesus’ divinity as it is
Understood and preached by the Catholic Church. It examines doctrines and pronouncements
about Jesus in order to guide and enlighten the faith-experiences of His followers. Descending
Christology is the other term for this approach.

CONCLUSION

The given approaches above differentiate the various areas of emphasis on Jesus
Christ and yet, they show the need for complementarity and support in order to have a
balanced and holistic understanding of Jesus as they grow in their knowledge and wisdom
about Him and about themselves as they translate their conviction to commitment and action
for love of their Lord and Savior.

Chapter 1

Political, Social, and Economic Settings of Palestine

Jesus of Nazareth was a product of His Jewish roots and history. To study Jesus
requires a brief background of the political, social and economic settings of Palestine,
highlighting the historical events, significant persons and groups, and way of life that may
have influenced directly or indirectly the person and life of Jesus.

1. Post-exilic Palestine and Greek Domination

When diaspora Jews (from Greek word, diaspora, meaning dispersion) returned to
Juda (later known as the province of Judea) the people of Israel after having learned the
hard lessons of their infidelity and disobedience to God, resolved to keep their identity by
observing the commandments and avoiding contamination from any foreign or pagan
worship in any form, under all circumstances.
 But their collective resolution to solidify their religious identity and heritage was
bound to be challenged. The Greeks, at the reign of the young conqueror Alexander the Great
(rules in 332-323 BCE), advanced to the Near East, invaded lands, subjected its territories to
Greek rule and spread Greek culture that made lasting influences on the Romans and the
entire ancient Mediterranean world-legacies that were later named as Hellenism.

The term Jew Defined

Originally, a member of the tribe or kingdom of Judah (2 Kings 16: 6, 25: 25). The term
later included any Hebrew who returned from Babylonian captivity (538 BC), and it originally
encompassed Hebrews scattered throughout the world (Matthew 2:2) during the Second
Temple period (circa 515 BCE-70 CE).

1.1 Greek Polis

The Greeks left the Roman and the Jews the system of polis or city-states which
established an alternative political system of organization in various regions of Palestine.

1.2 Greek Philosophy and Language

In the history of thought, the Greeks were known for their intellectual giants like
Socrates, Plato, and Aristotle-philosophers who were serious dedicated in finding universal
truth in the area of knowledge, morality and even religion. These great men would eventually
make their way into the manner of Roman thinking and the first-century Palestine.

1.3 Latin Language

Also, it was the Greeks who brought and spread Latin, a medium or language that
eventually be absorbed by Christianity as its official language, particularly in its writing and
official documents.

1.4 Greek Religion

To cite as example, the Greeks worshipped a variety of gods-Zeus, Hera, Hermes and
Poseidon. Such religious tradition of the Greeks which was polytheistic in nature ran in
conflict with the Jewish people core monotheistic belief of their God, YHWH.

After Alexander the Great’s death his empire was divided into various territories
among his leading generals of which the Seleucids ruled Syria (also known as Syrian Greeks).
The Syrian Greeks, disrespectful of Jewish identity and worship, sacked Jerusalem and
desecrated the beloved Temple. They even went so far as to build the Greek god Zeus in the
Holy of Holies, the most sacred part of the Temple. Offended and insulted beyond words as a
result of such desecration, the Jewish people collectively responded in a revolt against the
Greeks, a war remembered in history as the Maccabean Revolt (named after its courageous
Jewish leader, Judas Maccabeus, recalled in the Book of Maccabees). History favored the
Jews and enabled them to redeem their Temple, their pride and independence. In 142 BCE,
an independent Jewish state was established, ruled by a Maccabean dynasty known as the
Hasmoneans.

2.Roman Empire and Palestine

But the long-awaited independence from Greek rule in 142 BCE which the Jews
regained after the Maccabean revolt became a short-lived freedom. The Romans entered into
the scene to settle a rivalry with the Hasmonean leadership. Stephen Harris (1999)
elaborated.
Led by Pompey, the great military rival of Julius Caesar, Roman legions arrived in
Palestine as ostensible peacekeepers, invited there to settle a dysnatic dispute between two
brothers contending for the Hasmonean throne. John Hycarnus II appealed to Rome for help
in ousting his younger sibling, Aristobulos II, who had made himself priest and king. After
overthrowing Aristobulos, Pompey installed John Hycarnus (63-40 BCE) as high priest and
ethnarch (provincial governor) over a Jewish state much reduced in size and prestige.

Due to the compromise made by John Hycarnus II, Palestine, from that time on made
itself a mere subject and territory of the mighty Roman Empire.

2.1Herod the Great and His Sons

Initially, the Romans appointed local leaders for Palestine. Taking the throne after
John Hycarnus II’s death, Herod the Great, an Idumean, was made ruler of Palestine. But
Rome’s choice of Herod the Great displeased the Jews. For them, Herod the Great was
foreigner-an Idumean adjudged as unworthy to rule due to negative past historical
perception (Idumeans who resorted to pagan worship in the past, thus, they were labeled as
ritually unclean and unfaithful people).

On Herod’s part, he had no choice expect to win the favor and acceptance of his
people. He attempted to appease the Jewish rejection by forging an apparent stability of
peace and order and offering the Jews a magnificent structure so dear to them-the
restoration of the great Temple of Solomon. But his greed for power and cruelty to those who
opposed or challenged him became more pronounced and monumental. Whenever a group
or a charismatic leader threatened his throne, Herod, in his last days had them under great
suspicion, or worse executed. It was in this context that Matthew’s account of the Massacre
of the Innocent took place in order to illustrate Herod’s lust for power by eliminating any
potential rival to the throne. After Herod’s death his kingdom was divided among his sons
with the lesser status of ethnarch-ruler of the people or tetrarch-ruler of one-fourth.
Herod’s sons and their territories
Archaelus Judea, Idumea, Samaria
Herod Philip or Philip Caesarea Philippi, (North of Galilee)
Bethsaida Julias (East of Galilee)

Herod Antipas Galilee, Perea

3.Roman Rule

The sons of Herod the Great failed the expectation of the Romans. For instance,
Archaelus, who was known to be cruel like his father, had his enemies executed, thus,
breeding widespread resistance and civil unrest among the people. He was later deposed by
the Roman Emperor or Augustus.
Rome took the lead in ruling and governing Palestine. At this point, a prefect, also
known as a procurator, was appointed by Rome who was in command of auxiliary military
units had full powers of criminal and civil jurisdiction and was responsible for the collection of
imperial taxes. At the time of Jesus, Pontius Pilate was the Roman Procurator. According to
historians the Roman rule in Palestine represented by Pontius Pilate strictly imposed itself to
be higher than the Sanhedrin, the highest Jewish Council.

In addition, Rome, with its military asset naturally was also suspicious of any leader or
group who might be starting an uprising against the Roman Empire. In fact, the Romans
captured, hanged, crucified and executed hundreds of Zealots, also known as Jewish freedom
fighters during the latter’s revolt against the Roman Empire.

Rome did not only propagate a culture of fear among its Jewish subjects, it also
pressed the people to greater poverty. By hiring local tax collectors (also known as publicans),
it imposed forced census on the people, an event that recalls Joseph and Mary’s journey to
Bethlehem (Luke 2:1-4), and subsequently mandated strict imperial taxation on the people
aside from the temple tax paid to the levites (temple tax collectors). It did put order in
Palestine but it brought a wider gap of division and oppression to the Jewish people courting
a potential national resitance.