Part or branch of theology that studies the mystery of Christ and the dogmas that refer to him. It can be considered as the center of Theology, since the same Trinitarian God, as an unattainable mystery, can only be reached through Christ as envoy of the Father and through his words transmitted by the evangelists and by the Church.
That is why Christology: the mystery and the message, the figure and the secret of the Incarnate Word, the prophetic echo announcing the Messiah and the experiential testimony of his apostles or envoys, is the platform of all catechesis and all theology.
The doctrinal and moral formation of the Christian and the professional preparation of the educator of the Christian faith must be based on a clear theological vision of the saving message that is announced and of the faith, hope and charity that this vision demands.
Of course, anthropological, sociological, historical, archaeological and even biblical themes are essential to outline a good Christology, as it is a branch of Theology. But the essence of Christological studies is not in the speculative consideration of those who reflect, but in the mysterious life that these studies promote. In short, it is what Jesus himself proclaimed when he prayed: “Eternal life consists in knowing You, only true God, and Jesus Christ whom You sent” (Jn. 17.3)
Pedro Chico González, Dictionary of Catechesis and Religious Pedagogy, Editorial Bruño, Lima, Peru 2006
Source: Dictionary of Catechesis and Religious Pedagogy
Theology on Jesus Christ incarnation and redemption
The theological treatise on Jesus Christ (the “Christology”) studies various aspects of the Mystery of Christ, especially in these fundamental lines God, man, Savior (Redeemer). The incarnation of the Word (God made man) and the redemption carried out by Jesus allow us to understand the true salvation of man, which can only be achieved by someone who is God and man at the same time.
Since the Christian faith is based on the Mystery of Christ, as the epiphany of the Trinitarian mystery, it is normal to speak of “Christocentrism”, in the sense of placing Christology, in some way, at the center of Christian theology. But it would not be correct to confuse the centrality of Christ with a “Christonomy” (leaving aside the mystery of the Trinity or the “mystery” of man, etc.). Attention can be focused on the title of “Lord”, which, by referring to the risen Christ, sums up all the other aspects. The mystery of Christ must be presented in all its transcendent, historical (through the incarnation), “kenotic” (through the Cross), cosmic, eschatological, charismatic, liberating dimensions, expression of the “glory” of the Father,…
The various sections of Christology can be opened to a more experiential and missionary perspective. The incarnation is the definitive and unrepeatable self-revelation of God, through Jesus Christ, “definitive Word of revelation” (RMi 5; cf. Acts 4,10.12). Redemption (integral and universal), in the light of Easter (or “passage” of Jesus through death to resurrection), presents the salvific dynamic of a “coming from the Father” to “return to the Father” with all humanity saved and resurrected in him (cf. Jn 16,28; 20,17). The presence of Jesus in the Church, as “universal sacrament of salvation” (AG 1), shows the reality and efficacy of his resurrection.
The formulations of the Magisterium
Theological reflection throughout history has been based on the data of revelation, but has been formulated with expressions of the cultures where Christianity was inserted. This reflection on faith can be summarized with some synthetic data according to the formulations of the Magisterium. In the first council of Nicaea (325) the true divinity of Christ is affirmed, as Son is consubstantial with the Father; the entire humanity (perfect or complete human nature) is clarified in the first council of Constantinople (381). Both aspects are expressed in the Nicene-Constantinopolitan symbol (Creed). The council of Ephesus (431), by declaring Mary Theothokos (Mother of God), reaffirms the divinity of Christ (a divine person) in two natures (divine and human). In the Council of Chalcedon (451) the unity of person and the clear distinction and perfection of the two natures (the only Son in two natures without confusion or change, without division or separation) are affirmed. Subsequent councils will reaffirm and concretize this same faith, also regarding the human will of Christ (Constantinople III, 680-681). These formulations have permanent value, since they authentically express the faith, although, as a human expression, they are always perfectible.
The contents of the faith, exposed by the Magisterium and expressed in the Creed, leave the field open for theological reflection, so that the mystery of faith can be better deepened and expressed with ever more precision and circumstantial adaptation. When presenting the Mystery of Christ, it is necessary to harmonize all its aspects, so as not to break the balance of the “incarnation”. A formulation using inadequate terms could not express (even analogically) the mystery of Christ. In addition to reductionist reflections, this would also be the case of materialist philosophies that dispense with the transcendence of God, or that seek to conquer intimate (“religious”) experiences without taking care of their relationship with the contents of faith.
Inculturation of Christological reflection
In all times and cultures, attempts have been made to take into account the respective philosophical concepts. This has been especially a merit of Christological reflection. Today it will be necessary to take into account the eventual “acceptance” of the figure of Jesus in the various religions (according to their own way of receiving “cultural” Christian data). The missionary task is as necessary as it is complex, since the meeting and clash of cultures should not be confused with the contents of the revelation.
In current Christological reflection, Christ is presented as the fullness of salvation and the only Savior, as perfect God and perfect man, dead and risen. The emphasis on the mystery of the Incarnation (redemption and paschal mystery) has helped to appreciate, in their proper terms, anthropological values, cultures, suffering and the meaning of human life in all its aspects.
Some aspects of the current Christological problem seem to recall the historical context of the first councils, the emphasis on the divinity (and real resurrection of Jesus) or on his humanity (the scope of his insertion in history and in human situations). Above personal and technical opinions, it will be necessary to save faith in Christ, the only Incarnate Word, the only Savior and Redeemer. He will agree to present the specificity of the concepts and especially of the Christian concepts of “incarnation”, “salvation”, “redemption”, beyond cultures, races and castes. It is the process of “inculturation”, which is inherent in each age, especially in evangelizing action.
Christology in a missionary key
Christology must recover its missionary key in order to arouse, in those who study or teach it, an attitude of contemplation, perfection and mission. The mystery of Christ has been prepared in history and in the Old Testament revelation to be lived, celebrated, announced, communicated. Any authentic theological reflection will help to understand that “all men are called to union with Christ, light of the world, from whom we come, for whom we live and towards whom we walk” (LG 3; cf. AG 3).
The presentation of the Mystery of Christ in its prophetic, sacramental and missionary line, can provide the basis for a more harmonious and dynamic evangelization. The Mystery of Christ (God, man, Savior) is announced, to make it present under salvific signs (sacramental, ecclesial). and communicate it to all mankind.
References Incarnation, gospel, inculturation, Jesus Christ, Magisterium, Paschal Mystery, Easter, redemption, resurrection of Christ, salvation.
Reading of documents OT 14, 16; POV 53, 70; CEC 422-682.
Bibliography K. ADAM, The Christ of our faith (Barcelona, Herder, 1972); A. AMATO, Gesù il Signore, saggio di Cristologia (Bologna, EDB, 1988); L. BOUYER, Le Fils eternnel (Paris, Cerf, 1974); RE BROWN, Jesus God and man (Santander, Sal Terrae, 1979); C. CHOPIN, The Word Incarnate and Redeemer (Barcelona, Herder, 1979); CH. DUQUOC, Christology, dogmatic essay on Jesus of Nazareth the Messiah (Salamanca, Follow me, 1985); J. ESPEJA, We have seen his glory. Introduction to Christology (Salamanca, San Esteban, 1994); J. ESQUERDA BIFET, I am I, mystery of Christ, mystery of man (Barcelona, Balmes, 1990); P. FAYNEL, Jesus Christ is the Lord (Salamanca, Follow me, 1968); B. FORTE, Jesus of Nazareth. History of God and God of history (Madrid, Paulinas, 1983); J. GALOT, Christ, who are you? (Madrid, CETE, 1982); CI GONZALEZ, He is our salvation, Christology and soteriology (Bogotá, CELAM, 1987); O. GONZALEZ DE CARDEDAL, Jesus of Nazareth (BAC, Madrid, 1975); M. GONZALEZ GIL, Christ, the mystery of God (BAC, Madrid, 1976); W. KASPER, Jesus the Christ (Salamanca, Follow me, 1984); A. LOPEZ, Jesus the anointed, Christology (Madrid, Soc. Educ. Atenas, 1991); X. PIKAZA, The origins of Jesus. Christology essays (Salamanca, Follow me, 1976); L. RUBIO MORAN, The mystery of Christ in the history of salvation (Salamanca, Follow me, 1982); JA SAYES, Jesus Christ, being and person (Burgos, Aldecoa, 1984); E. SCHILLEBEECKX, Jesus, the story of a living (Madrid, Cristiandad, 1983); S. VERGES, JM DALMAU, God revealed by Christ (BAC, Madrid, 1969). See more bibliography on Jesus Christ, incarnation, redemption, resurrection, etc.
(ESQUERDA BIFET, Juan, Dictionary of Evangelization, BAC, Madrid, 1998)
Source: Dictionary of Evangelization
This word is the result of the composition of the terms Christos (which in Greek means “anointed” and is the translation of the Hebrew word maschiach, and logia (which means discourse, reflection). Therefore, its original meaning is: discourse on (Jesus) Christ In fact, Christology is nothing more than the explanation of everything that is enclosed in the simple confession of faith Jesus (of Nazareth) is the Christ, or rather, the Anointed One, the last Envoy of God to the humanity, according to the messianic hopes of Israel.
The entire New Testament is a confession of faith in Jesus of Nazareth as Christ, Messiah, Savior, Son of God, and in his saving mission on behalf of man. In the various New Testament books, however, there are various reflections of faith on Jesus, and therefore there are various Christologies. However, the plurality of images of Jesus and of discourses about him does not in the least damage the unity and identity of the confession of faith as far as he is concerned.
The time of the Fathers of the Church (2nd-8th centuries) was a flourishing period of Christological reflection. During…