The Jesus of history and the Christ of faith are two different figures. Two centuries of search for the historical Jesus has led to greater awareness and better use of New Testament criticism, had salutary effects on proper historical biblical research and the desire to look beyond the paucity of material about Jesus in the canonical gospels. Despite proven difficulties the historical Jesus is an endless enterprise eliciting an equally endless fascination. The solution to the Jesus mystery appears better linked to Paul who has never been subjected to the same degree of historical research as Jesus. The figure, character, preaching, and teaching of Jesus was fashioned by the gospel authors not just to fit in. with the primitive church but to provide a natural linkage with Pauline Christianity. Christian faith is only loosely intertwined with Jesus of Nazareth and has everything to do with the Christ de"-ised by Paul. / Philosophy, Practical and Systematic Theology / M. Th. (Systematic Theology)

The diploma thesis focuses primarily on analysing the Christological and soteriological system of Josef Pospíšil, an important representative of the first generation of Czech neo-Thomism. The study includes a brief description of Pospíšils life work with reference to the contemporary context. The author presents Pospíšil not only as a theologian, but also as a major representative of Czech Thomistic philosophy.

Les parallélismes entre Jude et 2-Pierre esquissent une trame presque parfaite, en réponse au problème posé par ceux qui « renient le Maître ». Une étude synoptique systématique la met en évidence ; pour autant, chaque lettre possède sa propre architecture ; confronter ces deux démarches, moyennant une méthodologie spécifique, permet d’établir que 2-Pierre dépend de Jude. D’une lettre à l’autre, un autre problème s’est fait jour : quid de la (seconde) parousie de Christ ? « Pierre » opère un puissant travail de réécriture et, conjointement, élabore une théologie originale de l’inspiration. Si les deux textes ont choisi la forme épistolaire « catholique », et testamentaire pour 2-Pierre, Jude suit un modèle oraculaire, quand 2-Pierre adopte le genre « disputation speech ». La mise en intrigue des rapports entre les deux lettres permet d’esquisser des trajectoires théologiques. En réponse au second problème, 2-Pierre propose des principes herméneutiques originaux ; c’est sans doute un écrit à visée anti-millénariste, un témoin privilégié et un acteur important du processus de proto-canonisation en cours. Pour cela, il s’appuie sur une « christologie haute ». / Parallelisms between Jude and 2-Peter outline an almost perfect framework, to reply to the problem of those who “deny the Master”. A framework seen through a systematical synoptic study ; however, each epistle possesses its own architecture ; confronting these two steps allows to establish that 2-Peter depends on Jude. From one letter to the other, a second problem appears : what can be said of the (second) Parousia of Christ ? “Peter” demonstrates a great deal of rewriting, and, jointly, elaborates an original theology of inspiration. If the two texts chose the “catholic” epistolary form, and 2-Peter a testamentary one, Jude follows an oracular pattern, while 2-Peter assume the “disputation speech” genre. The plotting of the relation between the two letters alows us to sketch theological trajectories. In particular, in response to the second problem, 2-Peter puts forward original hermeneutical principles ; it is probably an anti-millenarist work, a privileged testimony and an important actor of the current proto-canonisation process. For that very reason, 2-Peter leans on a “high christology”.

[pt] A fé cristã se pauta, desde sua origem, na experiência de Deus Trindade – Pai, Filho e Espírito Santo – que se revela em Jesus Cristo, sobretudo em seu mistério pascal. Diante da atual crise de fé, os cristãos são incitados a promover uma Nova Evangelização, anunciando, com coragem e alegria, o Deus de Jesus Cristo como possibilidade de realização e salvação para o ser humano. Destarte, este trabalho objetiva apresentar, de modo sistemático, a cristologia trinitária de Bruno Forte como caminho para elaboração de um discurso sobre Deus que, partindo da Revelação Trinitária em Jesus Cristo, sobretudo no seu mistério pascal, supere as inúmeras deturpações e manipulações da imagem de Deus presentes no mundo hodierno que favorecem o ateísmo e o indiferentismo à questão de Deus. Procurar-se-á mostrar que uma cristologia trinitária poderá contribuir eficazmente para o caminho de conversão e de Nova Evangelização a ser assumido pela Igreja – esta a relevância do presente trabalho. / [en] The Christian faith is based from its origin in the Trinity experience of God - Father, Son and Holy Spirit - which is revealed in Jesus Christ, especially in his paschal mystery. Before the current faith crisis, Christians are encouraged to promote a New Evangelization announcing, with courage and joy, the God of Jesus Christ as a possibility of fulfillment and salvation. This thesis work aims to present, in a systematic way, Bruno Forte s Trinitarian Christology as a way to prepare a discourse about God which, from the Trinitarian revelation in Jesus Christ perspective, especially within the scope of his paschal mystery, will overcome the numerous misinterpretations and manipulations of God s image which have been promoting atheism and indifference to the question of God. It will show that a Trinitarian Christology can contribute effectively to the path of conversion and new evangelization to be assumed by the Church. / [it] La fede cristiana si fonda nella sua origine nell esperienza di Dio Trinità- Padre, Figlio e Spirito Santo - che si rivela in Gesù Cristo, in particolare nel suo mistero pasquale. Data l attuale crisi della fede, i cristiani sono invitati a promuovere una nuova evangelizzazione, annunciando con coraggio e gioia, il Dio di Gesù Cristo come possibilità di salvezza per l essere umano. Questo lavoro, pertanto, presenta in modo sistematico, la cristologia trinitaria di Bruno Forte come un cammino per elaborare un discorso su Dio, che partendo dalla rivelazione trinitaria in Gesù Cristo, e in modo alquanto unico nel suo mistero pasquale, supera le numerose deturpazioni e manipolazioni dell immagine di Dio presenti nel mondo di oggi, che promuovono l ateismo e l indifferenza alla questione di Dio. Si proverà a dimostrare come una cristologia trinitaria possa contribuire efficacemente al cammino di conversione e nuova evangelizzazione ed essere assunta dalla Chiesa - questa la rilevanza del presente lavoro.

The letter to the Colossians was written because of a false or heretic doctrine that threatened the absolute reign of Christ and the fullness of his redemptive action; it claimed the necessity of the inclusion of other redemptive practices such as asceticism and participation in ceremonial rites; robbing the believer of his/her freedom in Christ by lessening the fullness of his victory (Col 2:23). In stark contrast to this, Paul accentuates the absolute uniqueness of Christ (Col 1:12-20); assuring the congregation of the fact that they have died with Christ (Col 2:20), and have been resurrected with Him (Col 3:1). With these indicatives, he calls on the believers in Colossi to live new lives of triumph (Col 2:20-4:6). Excepting the introductory paragraph (Col 1:1-12) and the conclusion (Col 4:7-18), the letter is divided into three parts – Colossians 1:13 to 2:5; 2:6-23; and 3:1 to 4:2. The letter can also be divided into a movement in two parts; an indicative or fundamental part, and an imperative or exhortative part. But this division should not become too much of a focus as Paul's Christological declarations are also found in the exhortative part of the letter (Col 3:1-4:6), and ethical imperatives can be identified in the indicative/instructive part of the letter. In the introductory paragraph, the author expresses thanks to God for the faith of the Colossians; and prays that they may do the will of God, whilst growing in faith and the strength to persevere. The author also calls on the congregation to join him in his expression of thanksgiving, as it is God who has enabled them to become heirs of the light and life of his Kingdom. Accordingly, the first part of the letter tells the tale of their coming to faith – through Christ they were ripped from the darkness and placed under His reign. In the Christological confession that follows the precedence of the Son is described – He is the one who has restored peace and has brought about reconciliation between God and man. It is through Christ that the mysteries of God have been revealed; therefore true knowledge of life is to be found only in Christ. This serves as an exhortation for believers to stand firm in their faith, and in this way avoid being misguided by false doctrines. In the second part, believers are requested to live in close connection with Christ, as they died and were resurrected with Him. This identity in Christ should be the decisive factor in their lives, causing them to live a new life with Christ. In the third part, practical examples are given for when living connected to Christ; summed up with the exhortation to say and to do everything in the name of Jesus Christ. Thus, a logical progression can be identified in the letter; beginning with the reality of the Colossians faith and identity in Christ; and leading into a life lived in accordance with this connection to Christ; accentuating the interconnectedness of Christology and ethics. / Thesis (PhD)--University of Pretoria, 2010. / New Testament Studies / unrestricted

[pt] Filipenses 2,6-11 é texto fundamental na cristologia do cristianismo primitivo e neotestamentária. Inserido na parênese da carta de Paulo aos Filipenses, a passagem desenvolve uma narrativa cristológica que começa na preexistência, passa pela encarnação e culmina na exaltação de Jesus. No contexto da carta funciona como um chamado ético aos que estão em Cristo à obediência ao Senhor exaltado. Literariamente o texto é um hino composto de duas partes: 2,6-8 e 2,9-11, e a leitura proposta é ver nesta segunda seção o clímax do hino, que justamente trata da exaltação de Jesus. O tema da exaltação é apresentado dentro de uma perspectiva escatológica, pois o início do senhorio de Jesus é o cumprimento da esperança israelita no triunfo de Deus, é a virada escatológica que traz o tempo de salvação. Através da exaltação Deus compartilhou com seu Filho a soberania sobre o universo, implicando que todos os seres precisam agora dobrar os joelhos diante de Jesus e reconhecê-lo como Senhor. Aqueles que já fazem isso voluntariamente vivenciam antecipadamente o que será a realidade escatológica final. Esse novo papel de Jesus é descrito pelo título kurios, que combinado com outros elementos do texto atribui a ele contornos divinos e de igualdade com YHWH, além de uma oposição às ideologias romanas. A exaltação de Jesus também está ligada com a revolução cristológica que aconteceu no culto cristão primitivo, quando os cristãos judeus adoraram Jesus ao lado de Deus Pai, sem renunciar ao seu monoteísmo. O final do hino enfatiza exatamente que a exaltação de Jesus foi conduzida por Deus e resulta em sua própria glória. / [en] Philippians 2,6-11 is a fundamental text in the Christology of early Christianity and the New Testament. Inserted in the parenesis of Paul s letter to the Philippians, the passage develops a Christological narrative that begins in the preexistence, passes through the incarnation and culminates in the exaltation of Jesus. In the context of the letter functions as an ethical call to those who are in Christ in obedience to the exalted Lord. Literarily, the text is a hymn composed of two parts: 2,6-8 and 2,9-11; and the proposed reading is to see in this second section the climax of the hymn, which precisely deals with the exaltation of Jesus. The theme of exaltation is displayed within an eschatological perspective, since the beginning of the lordship of Jesus is the fulfillment of the Israelite hope in the triumph of God, it is the eschatological turn that brings the fulfillment of salvation. Through exaltation, God shared with His Son the sovereignty over the universe, implying that all beings must now bend to his knees before Jesus and acknowledge him as Lord. Those who already do so voluntarily experience in advance what will be the reality of the eschatological end. This new role of Jesus is described by the title kurios, which combined with the other elements of the text gives it contours to the divine and equality with YHWH, in addition to opposition to Roman ideologies. The exaltation of Jesus is also connected to the Christological revolution that happened in the worship of the early Christian, when the Jewish Christians worshipped Jesus alongside God the Father, without giving up their monotheism. The end of the hymn emphasizes exactly that the exaltation of Jesus was led by God and results in his own glory.

Purpose: In this essay a limited and specific selection of Swedish pastoral letters, has been used in order to describe and analyze various depictions (images) of Christ. Furthermore, the similarities as well as the differences between the depictions, will be noted. The theoretical perspective used in the analysis is one of high versus low Christology i.e. whether the emphasis is focused on Christ as divine, or Christ as human, and the possible tension between the two. Also, the ontological and functional aspect of the images will be elucidated. Method: The used method is hermeneutic. The analysis is text oriented and initially a descriptive analysis is used to describe the various depictions. References will be made to Jesus – God and Man, by Prof. Wolfhart Pannenberg, and the article “Christology” by Prof. Ola Sigurdson. In the analysis that follows a comparative method will be used to form a normative analysis with constructive summaries of each depiction of Christ.   Results and conclusions: The result of this study shows that a various number of depictions of Christ is to be found within the selected pastoral letters. In some the image of Christ is described in a substantial and obvious way, like the Compass or a Fellow human being. In contrast, there are depictions of Jesus as the Brother and the Guide. In others a symbolic image is to be found, like the Star, the Sign or Logos. There are also more traditional dogmatic depictions as the Savior. In all of them an ontological and a functional aspect can be found. The depictions of Christ also have in common that the emphasis is mainly on the humanity of Christ. In many of them a tension between the divinity and the humanity of Christ is obvious. The images are mediating openness and diversity, showing Jesus Christ as an inspiration, a beacon and someone to follow. They are all providing answers to the question of the title of this essay: Who do they say I am?

[pt] A cristologia existencial de Karl Rahner e de Teresa de Calcutá é uma pesquisa cujo objetivo é apresentar, de modo comparativo, esses dois grandes místicos do século sem Deus (XX). O trabalho se estrutura em cinco momentos. Primeiro, é apresentada a vida do teólogo alemão que dá a tônica para o trabalho. Em seguida, a cristologia de Karl Rahner, a partir da qual descrevemos a proposta de uma nova reflexão cristológica para a atualidade, segundo o próprio teólogo. Da mesma forma, explicitamos as duas vertentes cristológicas, pensadas desde a relação com a pessoa de Jesus Cristo e tratadas por Karl Rahner, tanto a descendente, quanto a vertente ascendente. No terceiro momento, é apresentada a vida de Teresa de Calcutá – como foi a de Rahner – a partir da sua experiência espiritual. Em seguida, a cristologia de Madre Teresa é descrita e orientada com base em alguns teólogos, que oferecem luzes para a compreensão do pensamento dessa mulher que pode e será considerada uma teóloga. O último momento da pesquisa será estruturado numa perspectiva comparativa. Rahner e Teresa de Calcutá serão vistos a partir das consequências da chamada cristologia existencial, que afetam a reflexão teológica. Como via de aplicação, o pensamento do Papa Francisco será usado, de modo que se perceba o quanto a reflexão dos místicos pode contribuir para a renovação da teologia e, por consequência, da vida eclesial, nos dias atuais. Dessa maneira, a cristologia existencial de Karl Rahner e de Teresa de Calcutá oferecerá luzes para o ser cristão no século XXI. / [en] The existential Christology of Karl Rahner and of Therese of Calcutta is a research which objective is to present, in a comparative way, these both great mystics of the century without God (XX). This work is structured in five moments. First, It is presented the life of the German theologian which gives the tonic to the work. Then, the Christology of Karl Rahner from which we describe the proposal of a new Christological reflection for the present days, according to this theologian. At the same way, we explained the two Christological strands thought from the relation with the person of Jesus and treated by Karl Rahner which are both the descendant and the ascendant strand. In the third moment, It is presented the life of Therese of Calcutta – as we did with Rahner – from her spiritual experience. Then, the Christology of Mother Therese is described and oriented based on some theologians, who offer lights for the comprehension of this woman s thought who can and will be consider as a theologian. The last research moment is going to be structured in a comparative way. Rahner and Therese will be seen from the inconsequences of the called existential Christology, which affect the theological reflection. As a way of application, Pope Francis thought will be used, in order of realizing how much the reflections of the mystics can contribute with the renewal of theology and, as a consequence, the ecclesial life, in the present day. This manner, the existential Christology of Karl Rahner and of Therese of Calcutta will offer lights for the being a Christian in the XXI century.

Christ can be understood as a mirror, connecting humanity and God in his image into a hybrid entity, without eliminating the difference. The complex reality is mirrored through Christ transcending the border between subjectivity and objectivity, human and God, ourselves and others. This study is a form of constructive theology that aims to construct a transformative christological conceptual model, which can contribute to theology as a power critical epistemological deconstruction. It does this through the method of critical and comparative text analysis.  The study consists of two main sections, analysis and the discussion. The analysis section seeks to develop a theoretical frame, in which to generate a conversation between critical theorists Theodor Adorno and Gloria Anzaldúa on their view on epistemological oppression and liberation. The result is the development of an analytical concept called dialectics of the borders that exposes epistemological oppression as understood through the critical terms of oppression of objectivism and the suppressed gap. As an answer to the dialectics of border the analysis section develops the phrase dialectics of the gap, as an expression of epistemological liberation, which relies on such concepts as the shape of the gap, epistemological deconstruction, the hybrid entity, and transformative hybridity. The discussion section applies this theoretical frame to various christological concepts in order to create a new useful conceptual model. The constructed conceptual model is called incarnational epistemology and expresses an empowering critical epistemological reconstruction in Christ. The cross is understood as the explicit border between God and humanity, which is expressed by man's colonialization of dialectics. In Christ God transcends these epistemological borders and embodies the gap, as an expression for dialectics of the gap. For example it is demonstrated with the understanding of the body of Christ as the hybridization between subjectivity and objectivity and the sanctification as a reversed incarnation by the collective reconstruction of Christ in the border between subjectivity and objectivity. Hence, humanity as the body of Christ through sanctification can be understood as the mirrored image of Christ incarnating this epistemological reconstruction.

In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum". / Systematic Theology and theological Ethics / D. Th. (Systematic Theology)