CHRISTOLOGY & SOTERIOLOGY

Professor: Rev. Fr. Roberto Benito L. Collado, MA, SThL

Diocese of San Fernando de la Union
Rector, St. William the Hermit Cathedral, San Fernando City

Compiled and Edited by: Marc Andrei Sison Abara

Immaculate Conception School of Theology

June - November 2016
 Th 232: CHRISTOLOGY AND SOTERIOLOGY

OUTLINE

I. INTRODUCTION
A. Reasons for Studying Christology
B. Biblical and Theological Approaches to Christology

II. THE MINISTRY OF JESUS

A. The Person of Jesus
B. The Jesus Movement
C. The Kingdom of God
D. The Message of the Historical Jesus
E. The Miracles of Jesus
F. The Sayings of Jesus
G. Jesus’ self-designation
H. Significance of Jesus’ Ministry

III. THE DEATH OF JESUS

A. The Opposition
B. The Significant Events before the Crucifixion
C. Historical Reasons for Jesus’ Death
D. Jesus’ Attitude towards his Death

IV. THE RESURRECTION OF JESUS

A. Significance of the Resurrection
B. Easter Appearances
C. The Resurrection and Us

V. THE DEVELOPMENT OF NEW TESTAMENT CHRISTOLOGY

A. Kerygma of the Early Church
B. The Proclamation of the Risen One to the Confession of the Son of God - the most privileged
way of talking about Jesus (greatest title).

VI. THE HISTORICAL DEVELOPMENT OF CHRISTOLOGICAL DOGMA

A. Council of Nicaea
B. Council of Ephesus
C. Council of Chalcedon
D. Council of Constantinople
 Definition of Terms

Apologetics
The defense of Christian belief through rational arguments

Arianism
The heresy which held that the Son of God was only a perfect creature.

Atonement
Literally, “Sitting at one”; reconciliation between God and human beings through
expiation of sins.

Beatific vision
The face-to-face vision of God enjoyed by the blessed in heaven.

Christology
The theological interpretation of Jesus Christ, clarifying systemically who and what he is
in himself.

Christology from above

The kind of Christology developed from the theme of the pre-existent Son of God who
descended into the world.

Christology from below

The kind of Christology developed from the examination of Christ’s human life.
(Historical Jesus)

Communicatio Idiomatum
Literally: interchange of properties. The union of divinity and humanity in the one person
of Jesus Christ means that the attributes of one nature may be predicated of the person
even when the person is being named with reference to the other nature; for example, “the
Son of God died” or “the Son of Mary created the world.” (Creation as proper to the three
persons of the Trinity)

Docetism
From dokein, to seem; the heresy which held that the Son of God only appeared to be a
human being.

Eschatology
Literally the doctrine of the last things; refers to the final destiny of individuals and the
world in general.

Expiation
The making amend for sins; the reparation for offences against moral order.

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Functional Christology
A Christology which does not focus on who and what Christ was/is in himself
(ontological or substantial Christology), but on the saving activity of Christ and can thus
largely coincide with Soteriology.

High Christology
As opposed to ‘low Christology’. Christology which highlights Christ’s divinity. This
distinction should not be confused with the distinction, explicit/implicit Christology (a
clearly stated versus a merely implied Christology)

Homoousios
Literally: of one substance: a term referring to the divine substance shared in common by
the Father and the Son.

Hypostasis
Earlier meant ’substance’, but by the fifth century AD had come to designate a distinct
personal existence.

Hypostatic union
The union between divinity and humanity in the one (divine) person of Jesus Christ.

Incarnation
Taking of being made flesh; the assumption of a full human nature by the pre-existent Son
of God.

Kenosis
The self-emptying or limiting involved in the incarnation: See Phil 2,7

Logos
The Word of God or Second Person of the Trinity

Messiah
The promised (kingly) deliverer of the Jewish people.

Monophysitism
The heresy which maintained that in the person of Christ the humanity was merged into
the divinity and hence there was only one (divine) nature.

Monothelitism
The heresy which maintained that Christ lacked a human will and possessed only one
(divine) will.

Nestorianism
The heresy which maintained that in Christ there were two separate persons, the divine
Logos and the man Jesus.

Parousia
Christ’s coming in glory at the end of the world and its history.
Passover
Jewish spring festival celebrating the exodus from Egypt.

Propritiation
An explanation of redemption in terms of God’s anger being appeased through Christ’s
sacrificial death.

Redemption
Deliverance from sin and evil through Christ’s incarnation, life, death and resurrection.

Satisfaction
The restoration of God’s honor after the moral order had been damaged by sin.

Soteriology
Literally the doctrine of salvation; the systematic interpretation of Christ’s saving work
for human being and the world.

Synoptic Gospels
The Gospels of Matthew, Mark and Luke which very frequently parallel each other in
content and phraseology.

CHRISTOLOGY: Asks who Jesus in himself. Being – Son of God in himself.

SOTERIOLOGY: Asks who Jesus for us (savior) Functional Christology.

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 Fundamental Christology and Soteriology

Some notes:
Patrology from above – 2nd person – son of God – word
Incarnation – becoming flesh (birth)
Patrology from below – who Jesus was – who walked the face of the earth (historical Jesus)
Divine – human (can be predicated)

§ Functional Christology – answers who Jesus is for us: He is our savior.

- The same as soteriology

Chapter I. Introduction

A. Reasons for studying Christology

§ Christology – theological interpretation of Jesus Christ clarifying systematically who and what
he is in himself.
§ Soteriology – who Jesus is for us.

Why study Christology?

- There is a tendency for those who believed that they do not study because it is not necessary.
- For those who do not believe, study is not possible.

1. To make our faith in Christ credible/reasonable.

- Not a leap-into-the-dark, unmindful of the uncertainties of faith.
- If our faith in Christ is credible, then we can totally submit ourselves to Him.

2. Understanding, accepting, and interpreting Jesus of Nazareth as Son of God and savior of
the world touches upon our personal identity, deepest needs, and final destiny.

St. Augustine – “Lord that I may know thee, that I may know myself.”

#1 Nostra Aetate
- The mystery of our identity merges with the mystery of God.
“Who do you say that I am?” – Jesus, son of God (to submit ourselves to Him, Goal/Destiny)
“Who Jesus is for us” – Savior –sin/death (forms: annihilation, absurdity, meaninglessness,
isolation, hatred.)

3. Ecclesial Aspect
- The believer acts as well as worship together with the body of Christ and the community of
the Church.
§ Rahner – the mystery of the Church is only an extension of the mystery of Christ.
- The things we believe, practice in the Church, depend so much on what we believe in
Christ.

4. Christian dialogue with world religion and ideologies.

§ Dialogue with Jesus – they are partners in the work of salvation.
§ Dialogue with Islam – firm knowledge of the prophetic role of Jesus.
§ Dialogue with Hindus – death and resurrection of Christ.
§ Doctrine of Salvation of other religions
§ Cognoscere et distinguere – distinguishing is knowing, and vice-versa.

B. Biblical and Theological approaches to Christology

- There has never been a single Christology. Not even in the New Testament, and this is
because of the mystery of Christ. The fact that he is both divine and human.
- Lk: Messiah of God Mt: Messiah, Son of God Mk: Messiah
- As a result, there exist a variety of Christological approaches.
§ Survey – an evaluation of these approaches, to gain from their knowledge and remedy their
shortcomings.

1. Biblical Approaches
a. Historical-Critical approach to Christology
- The very starting point is the Bible. It was the historical-critical method approach to the
Sacred Scriptures: method of exegesis.
§ Rudolf Bultman – he was skeptical regarding the Gospels. He said, “There is no possibility
of affirming anything with certitude about the historical Jesus basing from the Gospels.” It
is because the Gospels are full of “legends and myths.”
- There is a need to demythologize the Gospels.
- The historical-critical method says that it is possible to retrieve from the Gospel the
historical Jesus.

3 Stages in forming the Gospels: 3

1. Jesus of History – formgeschichte 2
2. Oral and already written traditions – traditiongeschichte 1
3. Editorial work of the synoptic writers – redaction geschichte
§ The challenge for this approach: it should not stand in isolation from ecclesial tradition as
well as from the Church teachings.

b. Existential Approach
§ Bultman – after the verification of the historical-critical method, many of his followers
deserted him and used this existential approach.
- In this approach, what matters is not what Jesus thought or did, but that the word that
comes/proclaimed to us challenges us to a decision of faith. (existential)
- Important thing here is the invitation and our existential response to it.
§ Critique – this Christology is reduced to anthropology, which means that what is
ascertained is not the person or event of Jesus Christ but the personal or existential decision
of faith.
c. Christological approach through titles
- Titles attributed to Christ are classified into categories:
1. Messianic Titles
- Christ, Messiah, Anointed One, Servant of Yahweh, Suffering Servant (Is 42-53) –
deutero-Isaiah, Son of Man (Dan 7).
2. Functional Titles
- Salvific role of Jesus towards humanity: Prophet, Savior, Lord.
3. Personal identity of Jesus
- Ontological titles pertaining to the being of Jesus: Word, Son of God.

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 § Critique – a Christology of titles will never contribute a complete Christology.

2. Theological Approach to Christology

a. Critico-dogmatic approach
- Reaction to Christological Dogmatism (tendency to absolute the value of dogmatic
formulations)
- This approach understands that dogmatic formulations are conditioned in space and time,
also corresponding to the culture in which they are framed.
- It endeavors to inculturate the formulations but preserving their meaning. New
formulations to make it adaptable or understandable in a particular situation.
§ Critique – it is binding that Christological faith be translated and adapted to context of
cultural evolution. However, it is also very problematic especially in situations of
transculturation.

b. Salvation History Approach

- This approach involves in situating the event of Christ in the over-all economy of God’s
dealings (self-revelation/self-gift) with human kind.
- History (Profane/Sacred) – coextensive however distinct from each other because both
start in prodology (creation to eschatalogia or parousia).
- Salvation History Approach is distinct because its formal object is the dialogue of
salvation initiated by God with man.
- It sees Christ as the center of History.
§ Oscar Cullman – Christ is the dynamic principle of intelligibility of the process of history,
and only the center of history.
- What precedes Christ is seen as something oriented to Christ. They can be seen as
evangelical preparation.
- What happened after Christ is seen as the unfolding of the potentialities of the event
in the time of the Church.
§ Critique – there is always the tension between the “already” and the “not yet” (things to be
fully realized in the parousia), between the “realized” and the “consequent eschatology”
(the things Christ has realized).

c. Anthropological Approach
- It recognizes that in the mystery of Christ, the mystery of man is fully revealed.
- It is called “anthropological” because it shows the role and the place of Christ in the
pilgrimage of humankind to God.
- 2 forms:
1. Pierre Teilhard de Chardin
- He wanted to join theology with natural science, particularly with evolution. Man is
in an evolutionary process moving towards its high point which is Christogenesis.
- Christ therefore is the goal and the motor in this process of evolution. He devised
the word “evolutive Christ”.
- The problem here is that it is too optimistic.
2. Karl Rahner
- Man is created by God with a destiny. Man therefore is essentially ordained to the
eventuality of God’s self-communication, especially in the mystery of incarnation.
 - His work is also known as Transcendental Christology. Christ is seen as the savior
of mankind, also the center of history. In Christ, transcendental human experience
is fully realized.
§ Caution – we should not see the mystery of incarnation as a deduction from our
open nature to transcendence or not as an outcome of man’s orientation to God. We
should see the incarnation as a free choice of God, a gratuitous initiative.

d. Liberation Christology
- Massive return to Jesusology (Jesus of History)
2 Trends:
i. Western World
- There is a need to retrieve Jesus of History in order to provide the foundation for
a valid Christology/ to provide Christological faith with an adequate basis of
what Jesus did and thought.
- Fundamental Christology.
ii. Liberation Christology
- The concern is to recover the praxis or the deeds as well as the actions of Jesus.
This praxis will become the model of the liberative praxis of the Church.
- This is true in situations of unjust social structures or dehumanizing poverty.
- This is an example of Christology from below.
§ Caution – there is a risk of Christological reductionism giving emphasis on one
aspect of Christ, which are the deeds and actions of the man Jesus.
- It jeopardizes Jesus’ divinity.
§ Feminist liberation Christology
- Concern is to liberate poor masses which lead up to liberation also of
dehumanized women.

C. Towards an Integral Approach to Christology

- Principles to consider to attain an “integral approach”

a. Principle of Dialectic Tension

- Some aspects are qualitatively different however they are not totally opposed to each
other. They give meaning to one another.
- This tension can be seen between the Old Testament Messianic expectation and the
New Testament fulfillment. Also in Jesus’ Jewishness and his transformation of
Judaism.
- Christology of the Historical Jesus and the Christology of the earthly Church. (Son of
God)
- Christology of apostolic kerygma nad the more mature Christological reflections in
the New Testament.
§ Principle of continuity – in – discontinuity. There is newness and evangelical
preparation.

b. Principle of Totality
- In order to have a solid or integral Christology, we must avoid all kinds of
reductionism or unilateralism in whatever direction.
- The mystery of Christ is made up of complimentary aspects, they maybe seemingly
mutually opposed, but they should be held together.

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 Ex.: Jesus of History and the Christ of Faith; Jesus’ own implicit Christology and the
Church’s explicit Christology; Functional Christology (who Jesus is for us) and
Ontological Christology (who Jesus is in himself); Historical (already) and the
Eschatological (the not yet).
§ Principle – distinction must be made, unity must be preserved.

c. Principle of Plurality
- Plurality of Christologies
§ Reasons:
1. Writers of books have different notions of who Jesus is. This is because of the very
being of Jesus. He is someone mysterious because he is both human and divine.
2. Concern for in-culturation, to contextualize the mystery of Christ. Transition in the
Bible. The original audience is the Jewish culture.
a. Judeo-Hellenistic Context
b. Purely-Hellenistic Context

d. Principle of Historical Continuity

- Mystery of Jesus in continuity
- Existence of cultural diversity brought about distinct expression of Christological
faith which happened throughout the centuries.
- However, there exists historical continuity between these approaches. Heresies rose
from the structure of the mystery of Jesus.
- From above (Divine) – emphasis is on the person of the Son of God becoming man.
If this is the emphasis, there is a tendency to undermine the authentic humanity of
Jesus. (Docetism, Gnosticism, Appolloniarism, Monophyticism )
- From below (Jesus who is personally the Son of God/ Jesus of History) – undermine
the divine condition of Jesus. (Hedonists, Adoptionism, Arianism, Historianism)

Chapter II. The Person and Ministry of the Historical Jesus

- The New Testament (Gospels) is the ultimate norm and foundation of Christology.
- Our basic concern in this chapter is to establish how the earthly Jesus is the source of the
Christology of the Church.
- We also tackle implicit theology; we will look into the very traits, his mind, his very
words and actions.

A. Criteria of Authenticity
- Guide in determining that a particular saying or action reported by the Gospels have its
basis in the actual history of Jesus’ ministry.

1. Multiple Attestation
- It means when something is recorded about Jesus in different forms or layers of early
Christian tradition, we can be sure of its historical authenticity.
- E.g. choosing of the 12, feeding of the multitude.
 2. Dissimilarity and Discontinuity
- When the Gospels report Jesus as saying or doing things that have no background in
Judaism or characteristic of the life if the early Christian community, then that report is
authentic.
- E.g. “Abba” – address of Jesus to God especially in his prayer. It is something new and
is proper to Jesus alone. Common people use “YHWH”
- “Amen” – ordinarily, Jews use it at the end. Jesus used it at the beginning of a statement.
- “Reign of God” or “Kingdom of God” – central message of Jesus. Its meaning is
something new.

3. Coherence
- A report which corresponds to items already established as authentic on other grounds
can also be established as authentic.
- The basis of authenticity is that it corresponds to other traditions, reports established as
authentic.
- E.g. Lk 15:11-32 (The Prodigal Son) – reported by Luke alone. Its message is God’s
especial concern to sinners. Since its message is authentic, it is genuinely historical and
coming from Jesus.

§ Concern here is to reconstruct the ministry and message of Jesus. However, we have some
limitations. This is so because when we write a credible biography, 4 requirements are
indispensable:
a. We must have an access in some degree to the whole of the subject’s life and
development.
b. We must establish a chronological framework.
c. We must have an access to his motivation and psychology.
d. In our portrayal, we can use some biographical types:
- Data presented to us by the Gospels is restricted to the last 3 years of the life of
Christ.
- Not much chronology can be established.
- The Gospels rarely mentioned Jesus’ motives, as well as his state of mind. It is
difficult to penetrate the inner mind of Jesus.
- Transcends all biographical types. Christ is not a revivalist of religion, wandering
miracle worker, a high-priest of a new religious cult.

B. The Person of Jesus

- Little knowledge of who Jesus is prior to his Baptism by John.
- Born before the death o Herod.
- His name was Yesu – short for Jehosua or Joshua (God saves).
- He is a Galilean.
- Born at Bethlehem, based on the OT prophecy which is made in order to affirm Jesus’
Davidic Messiahship.
- Davidic Lineage (Rom 1:3-4; Acts 2:25-31; Hebrew 7:14) Synoptics.
- Affirmed as Son of David.
- Virginal conception – it was affirmed by Mt. 1:18-25 and Lk 1:36-38 “by the power of the
Holy Spirit”. This is something beyond verification.
- Settings of Jesus

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 - Mt 13:55 – Joseph, James, Simon, Jude. “adelphos” means brother, understood as
blood-relative or cousin.
- Mk 15:40 – crucifixion. The name Mary is mentioned. It is Mary Magdalene,
different from Mary as the mother of Jesus.
- Language/Religious education
- He spoke Aramaic, the popular language in Israel after the Babylonian exile.
- Hebrew was replaced by Aramaic, it is considered as a sacred language. It was
spoken by some religious leaders and was the language of the Bible.
- In the infancy narratives, Jesus was arguing on Biblical interpretation with scribes
and Pharisees. This suggests the fact that he was educated, literate with Hebrew.
Also he has knowledge of Greek which was the language of the neighboring
countries. Because Jesus was in contact with the Gentiles (Greek is the language of
non-Jews).
- Mk 6:3/Mt 13:55 Jesus as a Carpenter’s son. Joseph is a carpenter (understood as
“woodworker”), Jesus then was also a carpenter. Carpentry is a work of someone who
is skilled.
- He belongs to a Galilean peasant clan.
- When it comes to socio-economic perspective, carpenters, fishermen, and peasants are
better off than the rural poor (laborers, tenant farmers, and hired servants).
- They lived simple but hard lives.

C. John the Baptist

- It is certain that John the Baptist was a historical figure.
- Mk1:4 – he appeared in the Judean desert along the Jordan River.
- He proclaimed the message of repentance.
- It is said that he is the cousin of Jesus (some theologians doubt it).
- He is son of a Jerusalem priest. He was probably with the “Essenes” (religious group
that time that lived simple and austere life).
§ His message is more of a warning to the people about the coming of God’s judgment. Same
as the Old Testament prophets.

- 2 themes of his preaching:

a. A call to profound conversion
- The judgment of God is something inevitable and imminent.
§ Baptism – a sign of one’s willingness to conversion (Mk 3:11/Lk 3:10-14) repentance,
charity, and justice.
b. Points to “one stronger than I”
- One who is coming after him (Mk 1:7)
- Witnessed by all Gospel tradition.
- This person who is stronger and coming after him will baptize the people with Holy
Spirit and oil (Mk 3:11/Lk3:16). Holy Spirit only (Mk 1:8/Jn 1:33)

D. Jesus and John the Baptist

- It is something that is historical. The fact that Jesus emerged into his ministry shortly
after his baptism by John.
- After his baptism, Jesus’ baptism changed his life. This change can be seen that the
carpenter of Nazareth became the wandering preacher of the Kingdom of God.
- There are different versions regarding the baptism:
 Mk 1:9 – Jesus was baptized in the river Jordan.
Lk 3:21 – Jesus was at prayer and there was a vision.
- There is no problem on the above Gospel passages regarding Jesus’ baptism.
Mt 3:14 – John recognized Jesus. His initial reaction was he refused to baptize him.
Jn 1:32 – the Baptist reports that he had a vision. And this was that of the Spirit
descending on Jesus Christ.
- The last two evangelists were uncomfortable with the story of Jesus being baptized
by John.
§ It is regarded that Jesus came forward for baptism as a sign of his personal openness to
the coming judgment of God. A sign of solidarity with the people.
- Speculation of some scholars that Jesus was with John:
- In the Gospel of John, Jesus appears in the company of John. His first followers
were actually the original disciples of John like Peter, Andrew, Philip, and
Nathaniel. In John 3:22, Jesus was in the region of Judea, were John the Baptist was
preaching.
- Similarities in their teaching:
- Both called for the conversion of the mind and heart of people.
- Urgency of their preaching: “the Kingdom of God is at hand.”
- Difference of their teaching:
- John’s message was with stern warning.
- Jesus proclaimed a joyful message, a Gospel, good news, an evangelion. The
Kingdom of God is already present and operative.

E. The Jesus Movement

- Our Lord Jesus was a wandering preacher. He was able to draw a lot of people to
himself.
- The evangelists distinguished the following people who followed Jesus Christ
a. The multitude/crowd – he ministered to them (Mk 6,34)
b. Disciples – Mk 14:12-16
c. The twelve – the inner group.
- Jesus was seemingly establishing a “new family”.
- He envisioned a new kind of family. In this new kind of family, relationship is bound
not on clan, finship, patriarchy but based on one’s acceptance of the Kingdom of
God. (Lk 14:26 & Mk 10:39/ Mt 10:35 ff/Mt 8:27)
- There was an instance when Jesus was rejected by his own family, his own religious
community. (Mk 3:33-35)
- Jn 14:26-27 – at Calvary, “woman behold your son…”/ established a new kind of family,
discipleship.

F. The Disciples
- Discipleship is not merely understood as “following after”.
- A disciple is one who learn/ an apprentice.
- It always connotes a master-disciple relationship.
a. Being a disciple of Jesus was a result of a personal invitation. (Mk2:14/Mk1:17) – Jesus
chose/called his disciples.
- The initiative is always from our Lord Jesus Christ.

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 - The fact is he called all persons to repentance, to be merciful, to love, to forgive, to
welcome the Kingdom of God. However, he did not call all to a personal following of
himself.
- It is not however an absolute requirements for sharing the blessings of the kingdom.
b. His invitation to be his disciple was not restricted to the ritually pure, to the religiously
observant, to the poor, to men only.
- Among his followers were tax collectors, sinners (Mk2:15) and also group of women
(Lk 8:2).
c. Jesus’ call to discipleship meant a radical break with the past. It can be a
personal/cultural. (Mk 10:21/Lk 9:57)
- The disciples left everything (Lk 5:11); their family, parents, children (Lk 14:26), jobs
(Mk 2:14).
- The disciples shared his poverty and itinerant life (Mt 8: 20).
- Demands celibacy for the sake of the Kingdom (Mt 19:11-12).
d. Discipleship in Jesus is different from discipleship of the rabbi.
- The followers of the rabbis are concerned with learning and the passing on of the
teachings of their master.
- However, in discipleship in Jesus, the disciples actually share in his ministry. E.g. they
were sent to heal the sick, cast out demons, and proclaim that the reign of God is at
hand (Mk 6:7-13; Lk 10:2-12).
e. Discipleship is sharing Jesus’ life of service and love for others with a sacrificial love
(Lk 6:30; Mk9:35; Mt 5:38-42).
- More importantly the disciples are to love as Jesus loved (Jn 15:12-13).
- Mk 8:34-35/ and parallels – deny himself, take up his cross, and following the
footsteps of Jesus Christ.

G. The Twelve
- It is beyond doubt that Jesus chose twelve from the larger group of disciples.
- “Apostle” means one who is sent. (post-easter term).
- They form the inner group – the constituting of the twelve has actually an eschatological
significance. This was a regathering of the twelve tribes of Israel. Jesus established a
renewed community of Israel.
- He made the twelve as a sign of the immanent restoration of Israel.
- Jesus challenged Israel to a decision of faith.

H. The Message of the Ministry of Jesus

§ Summary of his message:
- To his own people, he proclaimed God’s Kingdom with Divine authority and Divine
compassion.
a. Kingdom of God
- It is the central theme in the proclamation of our Lord Jesus Christ.
- A basic description: it is the final saving act of God. The saving act of God is coming not
as a reward for our meritorious deeds, but it is coming as a gift from the benevolence of
God.
- In this Kingdom, everyone is invited to enter. Our response is to receive it as a gift from
God the Father.
- It is something operative, it is already present through the dealings, miracles, teachings
and preaching of our Lord Jesus Christ.
 - After Baptism, Jesus said, “Repent, the Kingdom of God is at hand,” it means also that
God is near.
- It can be described as “the already and not-yet”.

b. Divine Authority
- This authority originates from his unity with the Father.
- It comes from his living in the presence of God.
- Difference of Jesus’ preaching with the Prophets:
§ The prophets – they pass on the word or will of God. It is something that is outside
them. That is why they begin their preaching with “Thus says the Lord.”
§ Jesus – through what he said and did, he expressed in his own right the word and will
of God.
- Examples:
§ He was not afraid in going beyond the Mosaic Law. (The Jews believed it to be the
final dispenser of the Will of God).
- Mk 10:9 (Law of Divorce); Mk1:22; Mk 10:17
§ He overrode purity laws and other tradition.
§ He claimed authority when he set aside the Sabbath Law (Mk 3:1-5).

c. Divine Compassion
- He exercised his authority in a compassionate way.
- His word is identified with God’s word.
- His activity, as well as his presence, is identical with God’s concern to forgive as well as
to save sinful human beings.
- Mk 2:17 – he proclaimed the Good News with compassion to those who are
marginalized, outcast during his time.
§ There are about 248 commands and 365 precepts regulating the life of the
marginalized.
§ Tax collectors and women of bad reputation, those whose occupation made them
unclean (tanners), the lepers, the widows.
§ He chose to preach to those people, these people recognized Divine salvation as pure
gift. (Classical example: Zacchaeus).

I. The Kingdom of God

- It is at the heart of the message of Christ
- The center of the Sermon on the Mount.
- It is the subject of most of his parables.
- The Kingdom is something of a “polyvalent symbol” (have many meanings).
- It is coming at hand, something approaching. (Mk 1:15; Mt 10:7; Lk 10:9)
- Everyone is invited to enter the Kingdom of God. (Mk 9:47/10:23-25; Mt 5:20/18:3;
Jn3:5)
- To “seek”. (Mt 6:33; Lk12;3)
- There are some people not far from the Kingdom of God. (Mk 12:34)
- Some fail to enter the Kingdom of God. (Mk 10:15; Mt 7:21)
- It is a secret not to be revealed to everyone. (Mk 4:11)
- There are also “keys” to enter the Kingdom of God, entrusted to some. (Mt 16:19)
- The Kingdom of God has come upon you. (Mt 12:28)
- It is in the midst of you. (Lk17:21)

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§ Jesus did not explain it. Its meaning emerges from its parables.

3 Dimensions of the Kingdom of God

a. It is an event; it should be generally translated into “reign of God” or “rule of God”.
- The concept of the Kingdom of God is something dynamic. It talks about the
saving power and saving action of God breaking into history. (something
operative)
- The coming of the Kingdom also means the coming of the Messaiahnic age of
salvation.
§ Substitute expressions for the Kingdom of God
- Presence, love, compassion, mercy, power, forgiveness, justice, holiness,
goodness, creativeness, grace, relatedness of God.
b. The Eschatological Tension
- The Kingdom of God therefore is something in the present and also of the future.
- In the beginning of the ministry of Christ, the Kingdom of God is already
manifesting his reign. There are at least four ways wherein the Kingdom of God
is present or operative:
i. The Parables
- Mt 13 – contains 7 parables of the Kingdom: parable of the seed (3-8); wheat
and weeds (24-30); mustard seed (31-32); yeast (33); buried treasure (44); pearl
of great price (45-46); net (47-50).
- In these parables, the Kingdom of God is described not only something present
but also accessible, growing, transforming, hidden, found, gathering.
ii. Miracles and Exorcisms performed by Jesus Christ
- During the time of Jesus, sickness as well as infirmities are attributed to
demonic powers (Lk 13:10-16), also attributed to sin (Jn 9:1-3).
- The healings as well as the exorcisms performed by Christ showed that the
reign of God is present. This is the time when the power of evil over men and
women is something being broken.
- They also manifest that God’s salvific power is effective not only in the spirits
of human beings but also in their bodies.
- Examples: Mt 12:27; Mt 3:24-26; Mk3:18.
§ Addendum regarding the Miracles of Jesus:
- His miracles are deeds which can be considered as anticipation of full Divine
rule and complete salvation.
- In performing miracles, Jesus did not call on the name of God. In his own name
and power, authority, our Lord Jesus Christ healed the sick, expelled demons.
- They were not results of prayer being answered. It means that they are coming
directly from his power and commands.
- Jesus Christ never applied anything except in one instance (Mk 7:33), healing
of the blind man.
- Jesus never punished people in a miraculous way.
- Jesus never performed miracles for profit or for show in order to attract people.
- Jesus healed the sick while they are awake.
- More importantly, the healings and miracles are closely connected with the
faith of those who were healed or of their companions.
§ Response to these miracles of our Lord
- Lk 7:16 – they glorified God.
 -Call to faith – to believe in God’s power to save, and his power to heal.
-To match His generosity, manifested by generosity to other people.
-To change and reconstruct one’s life.
iii. Forgiveness of Sins
-This is another evidence that the Kingdom of God has come.
-Forgiveness may mean remission of debts, liberation from one’s past. Healing
of relationship.
- Forgiveness of sin is more of reconciliation with God and with community.
- Jesus preached forgiveness in words (parables: prodigal son/ Lk 15:11-32/ Mt
18:23-25), also in action or in deeds (“the table fellowship”).
- Mk 2:7 – Jesus points to a new understanding of the blessing of salvation. For
the Jews, blessings come through membership in the Jewish community. This
is defined by the Temple/Law.
- For the Hews, blessing is available to those who trust in Him, and to
those who accept the Kingdom of God.
- He replaced adherence to the Temple/Law as a source of blessing.
iv. Table-fellowship
- Through this, Jesus proclaimed forgiveness of sins in deeds.
- This is nothing else than sharing in a meal.
- In the Middle-Eastern culture, sharing in a meal is something very important.
It is a sign of communion.
- For the Jews, the meal is a sign of fellowship with God. This is so because
during the meal, the head of the family asks God for blessings. Also there are
lots of purity laws like hand washing before eating, forbidding of association
with the unclean.
- Jesus relativized these laws. (Mk 7:15)
- Table-fellowship has implications to the sinner. Jesus manifested in it that the
Kingdom of God is inclusive, it invites everyone and no one is excluded.
- Jesus’ openness to sinners did not mean that he tolerated their sins. What Jesus
did was that he revised the normal pattern (conversion first before
communion).
- His communion with sinners triggered repentance (communion before
conversion).
§ Kingdom of God as Future
- Not only a present reality but something that will be fulfilled in the escahton
(end-time).
- Lord’s prayer – Mt 6:10/Lk11:2
- “Your Kingdom come” – an expression of an eschatological hope that God
will come on the last day to save and to restore his people.
- The Son of Man will come in judgment – this is a sign of the future dimension
of the Kingdom (Lk 12:8-9/ Mt 8:38/ Mt 15:31-32)
c. The call for immediate response
- In the Gospel of Mark, Jesus’ message was repent and believe in the Gospel
(Mk 1:15).
- Repentance is not only turning away from sin, not only being sorry for one’s
sins. It means to think again, to change oneself, mind, way of life, heart, and
assume a new life-style, paradigm, and standpoint.

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 - (Mk 10:15 parallels) – a person who desires to enter the Kingdom must be like
a child.
- (Jn 3:3) – being born from above. This is actually baptism by water and spirit,
it means metanoia and conversion.
- The Gospels present to us numerous men and women whose lives were
radically changes by their meeting with Jesus and by their acceptance of the
Kingdom of God.

J. The Sayings of Jesus (Logia)

- Not all are from Jesus himself. Some of them were supplied by the evangelists. Some are
popular sayings adopted by Jesus. Some were attributed by the early Christian
communities.
- 15 sayings are truly coming from Jesus. They are not only the authentic sayings of our Lord.
(See photo copy).
- Basic themes of his preaching basing from his sayings:
- Centrality of the Kingdom of God (# 4, 5, 6, 11)
- Final reversal of status (# 3, 6, 9, 12)
- Struggle or conflict (# 1, 2, 3, 4, 8)
- The danger of wealth (# 5, 6)
- The call for radical change of heart (# 4, 10, 11, 14, 15)
- If we look on the preaching of Christ, his words are intrinsically challenging. Also the
language is disturbing. The words also afflicted the comfortable, and at the same time
comforted the afflicted.
§ Final reversal of status:
- This will happen in the eschaton (end-time).
- This is a consistent theme in the preaching of our Lord (Mk10:31).
- There are also some alternative forms (Lk 14, 11 – 18,14/ Mt 23,12)
- Example: Canticle of Mary, the Beatitudes.

II. Jesus’ Self-Designation

- How did Jesus speak about himself? Who did Jesus believe himself to be?
- The concern of Jesus is the preaching of the Kingdom of God and nor so much of himself,
not so much of his own identity.
- There are possible ways in which Jesus assessed and designated himself:
- Jesus spoke of himself as physician (Mk 2:17) in his work of calling the sinners.
- As a shepherd sent to seek the lost sheep of Israel (Mt 15:24/ Lk 19:10)
- As a prophet, but refused to identify as one of the prophets.
- Whether Jesus accepted or designated himself the following titles:
- Servant of the Lord/ Son of Man/ Messiah

1. Servant of the Lord

a. (Old Testament) seen in the second part of the book of the Prophet Isaiah (Deutero-
Isaiah). 4 poems can be found about the “suffering servant” (42:1-4; 49:1-6; 50:49; 52:13-
53:12)
- They present the servant of the Lord as the ideal picture of Israel.
- The people of God (Israel) was chosen to be the servant of God, they were given the
vocation to expiated sin through their sufferings and bring divine blessing to others.
 b. (New Testament) Acts of the Apostles - St. Luke presented Jesus as the servant of the
Lord.
- He presented Jesus as the suffering servant, however he was vindicated by the Lord.
- Through his suffering, he brought salvation to the people (Acts 3:13ff).
- Discourse of Peter at Solomon’s portico. He described Jesus Christ as the suffering
servant raised by the Father. Eventually he brought blessings of salvation.
- In the New Testament, Jesus was understood as the servant of the Lord.
c. Did Jesus interpret himself and his mission in this way? (According to the title
“servant of the Lord”)
- It is difficult to find direct evidence that Jesus explicitly understood himself as the
servant.
- Mk 14:24/ Mk 10:45 – in both texts, they say that Jesus Christ is the servant; however it
is not something explicit.
- The important theme in this is Jesus behaved as one identified as the servant.
- This is so because Jesus was totally subject to the will of the Father.
- He was completely available for the service of others; those in need of mercy and
healing.
- Having this behavior we could say that it would be strange if Jesus never understood
himself as the Servant of the Lord.

2. Son of Man
- The evangelists as well as the early Christians understood Jesus as the Son of Man.
- Synoptics, 70x, John/ 12x
a. Meanings of the title “Son of Man”
- For the Palestinian Aramaic – “bar nash” – the genuine name for man.
- Roundabout way of referring to oneself. (I) This man (pointing outside)
- Greeks – used to refer to himself (speaker)
- Mt 8:20
- Jewish apocalyptic literature.
- Judge and Deliver – hidden – come at the end, destroy the wicked and establish the
holy people of God.
b. Synoptic Gospels
- 3 Categories of Jesus’ usage of Son of Man
I. Son of Man – man who forgives sins – Mk 2:10
- Decides authoritatively – observance of Sabbath (Mk:28)
- United with humble human beings (Mt 8:20)
II. Context of Total Humiliation
- Announcement of his passion death and resurrection (Mk 8:31/9:31/10:33-74)
III. The Son of Man, glorious figure coming at the end.
- Redeemer – judge (Mk 14:62)
• Portrays – Son of Man
- Figure – so serving the human people
- Repetition
- Come in glory to judge those who rejected him.
c. Jesus never expressly said – He is the “Son of Man”
- Habitual – characteristics, self-design of Jesus
- Purpose – not to bring his own person into prominence.

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 3. Messiah
a. Meanings
I. The meaning is understood in English and other languages
- Liberation of some oppressed countries
- Promised deliverance of the Jewish people
- Implies notion of suffering, promise, and deliverance.
II. Greek – “carlint”
- Hebrew – maschiach – anointed/ anointed king or priest (Lev. 4:3/ 1 Sam 24:6)
- A person converted by God – way with special functions (Lev. 4:3)
- 2 Sam 7:1ff
- An agent of salvation
- Not tingure – anointed by God (Is 61:1)
- Anticipated Messiah – “anointed one” – one who would be a deliverer.
b. Early Christians
- Jesus, fulfillment of the expected Messiah
- Not only anointed agent
- But also kingly.
- Invested with special powers/ function
- Infancy (Lk 1:33ff/2:11/ Mt 1:23-26)
- Ministry – baptism (Lk 4:17ff/ Mk 8:26)

4. The true Messiah/ Christos – designated frequently to Jesus

- Time of Paul’s first letter (1 Thes.)
- A second/ proper name (Jesus Christ)

C. Jesus himself
- It is very certain that Jesus understood himself as a unique agent invested by God.
- He was given the mission of bringing about God’s final rule/reign/or kingdom.
- In preaching about the Kingdom of God, he preached it with authority and compassion. He
was aware of himself as the anointed agent of salvation.
- He understood himself as the Messiah or the Christos.
• Evidences are elusive to prove that he understood himself as the Kingly Messiah/ deliverer.
Meaning its difficult of Jesus Christ designating himself in kingly understanding. eg Mk 8,
29. MT 11, 2ff. Jesus did not publicly accept that he is the Messiah. His main impetus was to
proclaim the Kingdom of God.

D. The Significance of Jesus’ Ministry

1. In Christian Faith and Theology
- The record of Jesus’ ministry is considered as an important source for Christian faith
and theology.
- Included in his ministry were his earthly claims contained in his preaching and also the
activities of our Lord (miracles, healings). They laid some basis for the events that
followed his life:
- The crucifixion (death), resurrection, Pentecost, experience of the early Church.
- These events that followed were to reveal the full truth of his person and mission.
- The earthly ministry of Jesus (implicit/ understood Christology/ Soteriology)
- This will develop into explicit Christology during the post-Easter Church. It includes
the Paschal Mystery of Jesus.
 • Two things that could capture Christ’s personal dignity:
- In relation to us, he is our savior.
- In relation to God, he is the son of God.

2. Jesus’ significance to different peoples and cultures

- The life story of Jesus speaks to different people as well as different cultures:
a. There is an extraordinary blend of strong and tender characteristics in his teachings
as well as in his behavior.
- Ex. Mk 11:5ff (anger of Jesus in the temple); Mk 10:13-16 (the compassion as well as
the love of Jesus especially towards children); Mt 5:39 (Sermon on the Mount)
b. Use of freedom
- He never used his freedom to limit others/ to abuse others/ destroy the freedom of
others.
- There is no dominance in his authority.
- There is no desire in Jesus to promote his self-interest at the expense of others.
- Jesus respected and promoted the freedom of others.
c. Culture – Jesus was deeply rooted to the Jewish culture.
- However, we can say that he challenged as well as broke sometimes with the culture.
Ex. Sabbath law, company of woman
d. The two accounts of genealogy of Jesus (Mt and Lk)
- Although the genealogy of Jesus does not provide us with an accurate family tree of
our Lord, they however underlined an important background about his origin.
- He has his human beginnings and he was born.
- He enjoyed his kinship and it is part of the Jewish race.
- This is something significant in order to highlight one’s culture, also the importance
of kinship.
e. Passion narratives of Jesus
- Can easily relate to stories of human sufferings.
- They appeal to readers to behave similarly under present or impending persecution
(patient suffering).
f. Recognition of totally uninterpreted groups of anybody is impossible.
- To know Christ, we have to group and experience who Jesus is in us.

Chapter III. The Death of Jesus

A. Introduction
- Mk 15:37 – gives a simple description of the death of Jesus.
- “Jesus uttered a loud cry and breathed his last”.
- The text describes a criminal execution at the hands of an occupying army.
- However, for St. Mk, this appallingly painful, disgraceful death manifested Jesus’ true
identity as son of God. It effected salvation to others. (Mk 15:39/ 10:45/ 14:24)
- The crucifixion of Jesus brought his life and ministry through a brutal finish.

B. Significant events before the crucifixion of Jesus

- The journey as well as the final days of Jesus in Jerusalem is considered as the high point of
his earthly life and ministry.

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 - The journey into Jerusalem is a journey into danger, suffering, and death. But Jesus
undertook this journey in order to fulfill his mission; the mission to reveal love, compassion,
and mercy of the Father and liberation of humanity from sin and death.
- It is also considered as a new exodus. A journey into life.

1. The cleansing of the Temple

- Always remembered as a significant event before the passion and death of Jesus.
- 2 theories during the time of the happening
ii. Immediately before his arrest. Final journey to Jerusalem. It sparked violence vs.
Jews.
- Synoptic Gospels.
iii. Not associated with final entry. It happened earlier during his ministry.
- John
- Incident – influenced the reaction or attitude towards Jesus.
Interactions:
i. Sadducees/ Sanhedrin – fierce suspicion and opposition against Jesus/ subversive.
ii. Others – Hero, a prophet liberating the people.
iii. Zealots – potential leader.
• Effects:
- Led to a polarization of attitudes towards Jesus.
- Cancel political anxiety
- Brought Jesus popularity and notoriousity
- Linked with his Messianism.

2. The Passover feast as occasion for the Journey

- Certain – Jerusalem – for the Passover feast. It is astonishing and remarkable.
- In the Jewish law, false prophets are put to death at the time of Passover feast to dissuade
people following them.
- Jesus – many times in his ministry, he was denounced as a false prophet:
- Mt 12:24 – in the league of Satan
- Mk 2:7 – Blasphemy against God
- Mt 11:19 – Rebellious one
- Mk 4:65 – false prophet
- Mk 2:24-28 – against Sabbath law
- All of these accusations are punishable by death.
- Even if Jesus was denounced as a false prophet, even if false prophets were executed
during the Passover feast, Jesus came to Jerusalem during the Passover and he has done
nothing to escape his violent death.
• There is this compulsion in Jesus to speak about God and salvation. Because of this, he
ignored all test and faced even death.

3. The Last Supper

- What it meant for Jesus himself?
- The meaning can be seen in the light of the other meals taken by our Lord Jesus Christ.
- The last supper is the last in a chain of table fellowships.
- This table fellowship signifies solidarity with service of others.
- Concern to the lost sheep of Israel/ anawims.
 - It is interpreted in the light of the crucifixion as the willingness of Jesus to give himself to
others, willingness to lay down his life for others.

4. The Passover meal

- Full of ritual gestures, full of meaningful prayer blessings.
- It symbolizes and captures the totality of the life of Jesus. It should be interpreted in the
light of his whole life and mission.
- The key phrase so that we may be able to understand the significance of the Passover meal
is Lk 22:27ff (Jesus becomes the servant of his disciples at table)
- John 13:1-20 – washing of the feet.
- These two texts of acts of service are seen as a summary of his whole ministry and his
concern for others out of love. This concern and service for others will bring him to his
death. His death therefore is a consequence of his life of service.
• Bread and cup sayings
- They draw from Exodus and covenant experiences and typologies.
- Exodus- liberation from slavery/ a covenant was established between Yahweh and the
liberated people (Israel).
- They speak of a new exodus/covenant between the Fathers (Abba) and the people of
God established by the blood of Christ.
- As a result, we can say that through the resurrection and death of Jesus, it is an act of
the inauguration of a new covenant.
• John – Jesus lays his life as a supreme proof of love.

Questions:
- Why and how did the crucifixion happen?
- What forces and intensions converged to produce the death of Jesus?
Psychology:
- Did Jesus anticipate his violent death and evaluate it in advance?
- Did he intend his crucifixion to atone representatively for the sins of human beings and
bring in a new covenant with God?
- Did he expect that his death would be quickly followed by a Divine vindication?

C. The Opposition
- When he was arrested, we can say that no person of the Jewish groups of the Jewish society
was willing to intervene and save him.
- There were a lot of powerful leaders who were ready to see him executed:
1. Zealots
– They are the Jewish freedom fighters. They were fighting against the invaders of Israel
(Romans), for national liberation.
- Among the Disciples of Christ, there is Simon the zealot.
- 2 possibilities: (1) an ex-zealot; (2) because of his religious fervor/zeal.
• Antagonism against Jesus:
- He never preached armed revolt. He never preached war for national liberation.
- Issue of taxes: “give to Caesar what belongs to Caesar…” This response conflicted with
the zealot’s uncompromising refusal to pay taxes. (Roman taxation).
2. Pharisees
- Literary means “the separated ones”.
- They were the pious religious group formed in 2nd Century BC.

23
 - They accepted oral and written laws and scrupulously observed them. (About 600
precepts being followed by them).
- They have the belief of transforming Israel by strict observance of the laws.
- St. Luke reports many occasions where in Jesus was entertained as a guest by leading
Pharisees. (7:36ff/ 11:37/ 14:1)
• Antagonism/ causes of Tension
- Ritual hand-washing (Mk 7:3-5)
- Tithing (Lk18:12/ Mt 23:23/ Mk 7:8 ff)
- Association with sinners/ unclean persons (Mk 2:16)
- Prohibition of work during Sabbath (Mk 3:1-5)
- Jesus challenged this rule by issuing a new interpretation of the Sabbath
obligation. It is something very sacred for the Jews which touch their national
dignity.
- Attitude towards the temple. (For the Jews, it is the sign of God’s presence)
- For Jesus, the temple/cult, will be replaced by something better (Mk 14:57). In his
mission for Israel, Jesus will establish a new relationship between God and the
people. The temple will be relativized.
3. Sanhedrin
- The deadly opposition came from them.
- Considered as the highest court of justice and the supreme council in Jerusalem.
- There were 71 members divided into 3 groups:
- The chief priests – includes the current chief priest as well as the retired.
- Elders – the laymen from leading families in Jerusalem.
- Scribes or scholars – maybe either the Sadducees (descendants of the priest Zalok –
Sam 8:17/ 1Kgs 1:8)
- Pharisees
- Override strong economic and political influence.
- Sadducees based themselves under the Torah/ Mosaic Law.
- Resurrection of the dead, existence of angels.
- Mk 8:31 – Jesus was accused by the Sanhedrin. They were responsible to the passion,
death, and resurrection of Jesus. Immediately contributed to his death.
• Antagonism
- His initiatives towards sinners.
- Reinterpretation of Sabbath obligation.
- Claim of Jesus’ religious authority.
- Cleansing of the temple – endangering public order in Jerusalem.
- Judas –turned informer for 30 pieces of silver.
- Hearing before the Sanhedrin – the disguiser of the Law/ a Messianic pretender.

D. Historical Reasons for Jesus’ Death

- Most scholars agree that Jesus was condemned of two charges:
1. He was condemned as a political agitator. This is manifested in his cross (Iesus
Nazarenus Rex Ieudorum).
- The Roman version
- For the Romans, represented by Pontius Pilate, they thought Jesus to be dangerous.
They saw him as exciting the hopes and dreams of the Jews that would lead to a revolt
to the Roman Empire.]
 2. Jesus was put to death by his own people (Jews), on charges of being a false prophet, a
blasphemer.
- Because of his attitudes towards the malpractices and abuses during his time:
a. Jesus placed himself to a direct opposition to Jewish religious practices:
i. Mt 8:22 – Jesus’ demand to let the dead bury the dead. Burial is something sacred
by all religions. The saying of Christ is a violation.
ii. His attitude towards woman. This is something unusual. Women are considered
as second class citizens and are not allowed to participate and meddle in the society.
iii. His rejection of fasting (Mk 2:18ff)
- For the Jews, this is a disqualifying behavior of a religious figure.
b. Jesus’ attitude towards the outcasts of the society was unacceptable.
i. His association with tax collectors was a provocation in the point of view of the
Jews. It is something scandalous.
ii. His fundamental openness to gentiles as well as half-pagan Samaritans.
c. His untraditional stance towards the Torah (Mosaic Law), the Jews consider that the
Torah has the final dispensation of the Divine Will or purpose.
i. The Sabbath Law – Jesus continually broke the Sabbath Law, it is punishable by
death (Mk 2:27/ 3:4).
ii. Jesus violated cultic purity laws important to Pharisees (Mk 7:15).
iii. Jesus’ denial of the possibility of divorce (Mk 10:6-8/ Dt 24:1 ff).

E. Jesus and His own Death

1 Question: Did Jesus expect that He would suffer and lose his life violently?
• Hans Kung – affirmative. Jesus expected these things to happen for the reasons:
1) In his ministry.
- Message is the kingdom of God.
- His preaching is something radical that is why he created oppositions from various
groups.
- Jesus doubted the pious self-reliance of some individuals (Pharisees).
- As a result of these, he was bound to expect serious conflicts and violent reactions from
religious and political leaders.
- It would have been naïve on the part of Jesus if he had no presentiment whatsoever of
what eventually happened to Him.
2) The journey to Jerusalem and actions of Jesus in the Temple.
- The journey of Jesus to Jerusalem is a journey of a person as a heretical prophet. It was
considered as a challenge towards the ruling class. It increased the danger and possibility
of death penalty.
3) He recalled the murder of the prophets (Lk 13:33ff/ Lk 11:47-49)
- The murder of the prophets in the OT prefigured his own death.
- He accepted it in obedience to the Father. He recognized it as the will of the Father.

2 Question: Did Jesus believe that his death would be followed by a Divine vindication?
Answer: There was this Jewish conviction that “the righteous are bound to suffer”. However,
they will be vindicated by God. (Ps 27:37, 38, 41, 55, 69, 109)
- It would be difficult to accept that Jesus never reflected and applied to himself this
conviction.
- Mk 15:34 – Jesus talked about the suffering servant. (Ps 27)

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 - Wisdom 2-5 – the just man who suffers would be vindicated by a blessed life beyond
death.
3 Predictions on the Paschal Mystery of Christ: Mk 8:31/ 9:31/ 10:33 ff/ Plls.
- Jesus applies to himself these themes of righteous sufferer/ suffering servant.
• Bultmann – these prophecies are predictions after the event.
• Walter Kasper – he made a distinction between content of the predictions and the
formulations. Even if these predictions were formulated by later theologians, the very
content can be derived or attributed to Jesus Christ. Especially Mk 9:31.

3 Question: Did Jesus see his death as positively bringing salvation to others?
a. The Theme of Kingdom of God
- He announced the Divine Rule. It is something at hand/ beginning.
- It would be a mistake to separate the preaching of the Kingdom of God from the acceptance
of his victimhood.
• Albert Schweitzer and Walter Kasper – the message of the Kingdom of God led to a straight
line forward the mystery of his passion. It continued in the paschal mystery.
Mk 14:25 – Jesus himself – during his last supper, he linked his imminent death with the
Kingdom of God.
• Since Jesus interpreted his death in terms of the Kingdom of God, he saw therefore his death
as a saving event.
b. The Words of Institution (Eucharist)
- They show Jesus as defining his death as a sacrifice. Jesus regards his death as a
representatively atoning for the sins of others, initiate a new and enduring covenant with
God.
• 1 Cor 11:23-26 “This is my body which is for you.”
• Mk 14:22-24 “This is my blood of the new covenant which is poured out for many.”
• Highlight: establishment of a new covenant through the death of Jesus.

4 The precise sayings and intentions of Jesus at the Last Supper.

- There is this difficulty, but we could establish it in three ways:
a. Recalling his characteristic attitudes
- The characteristic attitudes by which a person acts or speaks can give meaning to his
death. It can give meaning even if the person had no chance to speak about his motivation.
- Jesus did not designate himself as the “servant of the Lord”. He behaved consistently as
the servant of the Lord. He was subject to the Father’s will and was completely available
for the service of others.
- There was a straight line that led from his serving ministry to his suffering death.
- Mk 10:45 “The son of man came not to be served but to serve.” Life of service to others
especially to the marginalized.
- Crucifixion – in his ministry, he faithfully served the lost, godless, and marginalized. His
crucifixion therefore is integrated to his mission, the final act of his service.
• In death as in life, Jesus served and sacrificed himself for others.
b. Contemporary ideas during the time of Jesus
- They point to Jesus’ intentions in the face of death. The suffering/ violent death of a just
person could expiate the sins of others.
- The martyrdom of an individual could atone representatively for the sins of others. (2
Macc 4:31)
 - From Greek/Roman Literature: the death of the person for the city/state atones for the
sin of others.
• It would be the same on the part of Jesus if he never applied to himself these religious
convictions.
- We are sure then that Jesus believed that his martyrdom could vicariously act right a
moral order destroyed by sin.
c. Convictions of early Christians about Jesus’ atoning death
- St. Paul writes about pre-Pauline Tradition, that Jesus’ crucifixion was a “death for us”
(atonement of human sins).
- 1 Thess 5:10/ 1 Cor 15:3/ Rom4:25/8:32)

F. Addendum
1. The early Christian interpretations
- Together with New Testament authors, they began to develop new themes to understand
the mystery of the death of Jesus.
a. They followed up Jesus’ identification with the suffering-righteous servant (Mk 15:34).
b. Death of Jesus in obedience to the Divine Will and fulfillment of his mission and
vocation. (Phil. 2:8 – Kenosis “self-emptying” of Jesus Christ/ Rom 5:19)
c. Since the time of the passion and death of Jesus was during the Passover which is the
commemoration of his bondage of slavery, they therefore developed the idea of the
Paschal Lamb – sacrificed – 1 Cor 5:7/ John 1:29-36.

2. The Crucifixion and the Triune God

- The cross of Christ stands between heaven and earth. What it says about heaven is more
important than what it says about human persons/ about the earth.
• Problem: tendency to be engrossed to the human/earthly side of the crucifixion. What does
the cross say about us? What is the saving value of the cross from us?
- Bultmann/ Sabrinno
- Need to go beyond the anthropological (about us) vs. the soteriological (for us).
- Move towards the theological view of the cross. What does the cross say about God?
What does it reveal about the trinity?
• Examples of shifts of perspectives:
- 1 Thes 2:15 – death of Jesus as a result of man’s wickedness.
- Rom 5:5ff/ 8:3 – cross in terms of the trinity.
- There is this difficulty to bring together the cross and the trinity especially to the atheists.
The atheists say that the death of a righteous person as symbolized by the death of Christ is
a proof that God does not exist.
- They see the cross as a place where God does not exist.
- “Se Deus unde malum” – if there is God, how can we explain such evil?
- St. Paul: 1 Cor 1:23 - “We preach Christ crucified…”
• NT witnesses where in the cross is a self-revelation of God/ associated with God.
- 1 Cor 1:18-25 - cross – God 9x
- Mk 15:39 – “Truly, this man was the Son of God.” The Roman soldier was the first to
recognize in the Gospel the true identity of Jesus as Son of God.
- Hebrews 1:2/ 13:12 – recognition of the “Son of God”.
- We can say therefore that the crucifixion is the ultimate expression of Jesus’ or God’s
compassion.
- It dramatizes the beatitudes which Jesus proclaimed.

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 - It reveals the privilege place where we should expect the self-revelation of God. That is,
among the failures, victims of the world/ the presence of forsaken.

Chapter IV. The Resurrection of Jesus

A. Introduction
- We believe in Jesus as the Son of God and Savior of the World. The basis of this affirmation
is the truth of Easter (the fact that Jesus rose from the dead).
- St. Paul – “if Christ has not been raised, then our preaching is in vain, and your faith is in
vain.”
- The truth of Easter is not only important in our faith in Jesus but it is also a vital component
of our faith in God. Misrepresentation of the resurrection results to misinterpretation of who
God is.
- After resurrection, there was a significant change in the notion of the early Christians on
who God is. They worshipped and identified God as the God of the resurrection.
- St. Paul: developed this Christian formula which expresses that “God is the God who raised
Jesus from the dead”. (Mal 1:1/ 1 Cor 6:14/ Rom 10:9)
- Confusion of faith/ symbol of faith (Creed).

B. The meaning of the resurrection and the antiquity of the claim

1. Antiquity of the claim
- Earliest Christian documents
- 1 Thes (50 AD)
- Acts of the Apostles (70 AD)
- Contains incorporate resurrection formulae – dates back to the 30’s. (2:32/ 3:15/ 5:32)
- Antitheses: evil human acts, and God’s actions.

2. Meaning of Resurrection
- Basis/ Famous resurrection formula: 1 Cor 15:3-5
- For I have delivered to you as the first importance what I also received, that Jesus Christ
died for our sins in accordance with the Scriptures, that He was buried on…
- That he was raised on the 3rd day in accordance with the scriptures that he has appeared
to Cephas, then to the people.
- St. Paul indicated that formula, he is handing on has been handed to Him.
- Earlier tradition: fixed formula – indication – creedal statement.
- Parallelism of 2 verbs: died and was resurrected: central statement/ basic structures of the
creed.
- 3 secondary statements/ affirmative
- Provide historical/ scriptural evidences of the death and resurrection of Jesus.
- Historically – death – burial – establishes the truth of Jesus’ death. Appearances
establish the truth of Jesus’ resurrection.
- Both death and resurrection happened in accordance with Scripture, according to the
plan and will of God.
- He took death “for our sins” – expiational value of the death of Christ.
- Resurrection on the 3rd day – biblical day, decisive outline.
• Note sources of St. Paul
- Many theories: 1st visit to Jerusalem/ From community in Damascus/ Christians in
Antioch/ He received it in late 30’s, early 40’s.
C. Implications of Easter Experiences
1. The Appearances of the Risen Christ
- Can be considered as the major catalyst which led Christians to accept and proclaim Jesus’
resurrection.
- Nihil est in intellectu quod prius non fuerit in sensu (nothing is in the intellect which was
not first in the senses).
- Knowledge of believers: there is nothing in the intellect/ confession of faith which has not
first been communicated through the senses.
1) In what way/s was the presence of Christ made known through the sense knowledge of
Easter?
- NT – massive reference to the language of sight. They related and proclaimed the
encounters with the Risen Christ.
- E.g. 1 Cor 15:4-8 – St. Paul used “Opthe” (having seen/ saw). He was seen by
witnesses.
- Gospels – Lk 24:34/ Acts 13:3/ Mk 16:7.
2) Intention of conveying that they had seen the Lord.
- Their encounter was not simply a revelation of the truth about the Son of God. It is
actually a revelation of the Son himself.
- If this is so, the encounters with Jesus were not merely subjective visions.
- Allegation of Non-believers: they claimed to have seen and proclaimed the Risen Chris
simply because they needed his resurrection in order to psychologically cope up with
the horror of his crucifixion.
- We have to realize that the appearances were “eschatological visions.” Meaning to
say, the encounters with the Risen Christ were much more than visions that remain in
history.
- Christ manifested himself as one who transcends ordinary limits of time and space.
Already belonging to the final future of God’s new creation.

2. The Original and Essential Point of Easter Message

- Essence: God had done something to and for the dead Jesus, raising him from the dead to a
transformed and definitive life of glory.
2 interpretations:
1) God the Father

The disciples remember Jesus and are brought to faith.

The dead Jesus
• Jesus is still dead; God the Father enlightened the Apostles to faith through him. It
created confusion – incomprehensible for the Gentiles.
• The disciples did not use the resurrection to state about the fact of their faith, of Jesus
the risen Lord.
2)
God the Father

The dead Jesus raised Appears to witnesses and with the spirit brought the disciples to faith.
-

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 - This formulation can be traced back to the first Christians. They stated something which
happened to Jesus himself.
- Their purpose in this formulation was not to remake fundamental religious changes in
themselves. Their intention was to announce what God has done to Jesus.
- God intervened to rescue Jesus from the dead. Jesus now lives in a new and glorious
existence.
- The appearance of Jesus/ encounters, Jesus presents himself alive to those who have
known him to die by crucifixion.

3. The Significance of the Empty Tomb

a. The empty tomb symbolizes the way God goes about the redemption of human beings/
their world.
- We have no knowledge about the precise manner of how Jesus’ corpse was revived.
- What we know – the corpse of Jesus stood for ultimate human sin.
- Crucifixion – many individuals represented us in rejecting and crucifying the Divine
Savior.
- However, God took the corpse of Jesus and used it as a raw material from the New
Creation.
- Corpse of Jesus symbolizes the deliverance of evil.
- God raised the corpse – announced what redemption is:
- Not an escape from the world.
- God’s willingness to transform the material world, all of its history of sin and
suffering.
- Effective desire to turn evil into good.
- Tendency of many – downplay of matter (fuga mundi).
- In resurrection – supreme example of how matter can be spiritualized and enter the life
of God.
- In creation – God provided the material world.
- Incarnation – matter is presumably united with the Son of God.
- Resurrection – course of Christ – transition to Risen Christ. Jesus remains truly human
yet in his resurrection, humanity enters the Divine.
- Most intense manner – matter is united with the Divine.
b. It is appropriate for the corpse laid in the tomb to be raised to its glorified existence.
- Past history – corpse – the body which suffered once and for all in the cross for our
salvation.
- Personal identity – lifeless corpse with the body of the Son of God during his earthly
ministry.
• Corpse - above all is corpus that the world contained.
c. It expresses the personal continuity between the earthly Jesus and the Risen Christ.
- At the resurrection, there is genuine identity in transformation. The Risen Christ is not
a replica of the earthly Jesus.
- Personal identity – between the risen Christ and Jesus who lived and died. (Totally
identical)
d. Christ – empty tomb – should be interpreted through the appearances of the risen/ living
Christ.
- Empty tomb triggered faith for the disciples. (Jn 20:8 – “He saw and believe”)
- The disciples (bond to Jesus) – special bond of love between Jesus and his disciples.
- Those who love can recognize the divine truth in signs.
 - Love for Jesus – presupposes us to see the presence of Christ even in difficult situations.
(puzzling/difficult situations)

Chapter V. The Development of New Testament Christology

- The Christology of the New Testament passed through a process. It depended on the
development of the Christian faith.
- Reflect on Jesus, who is the Christ.
- The reflection begins with Christology from below to a Christology from above.
- Started with the glorified state/ the divine condition of the risen one.
- Then the process: retro-projection:
- First: mystery of his life, even up to his death.
- Second: “pre-existence” in the mystery of God.

1. The Kerygma of the Early Church

- Ancient writings (50’s)
- Fairly accurate picture of the Christology or Apostolic Kerygma.
- Paul: 1 Cor 15:3-7/ Rom 1-3-4/ Tim 3-6/ 1 Thes 10/ Gal 1:3-5
- Missionary speeches of Peter: (Acts 2:14-39/ 3:13-26/ 40:10-12)
- Distinct characteristics of Easter.
- Christology of early Christians centers on resurrection/ glorification of Jesus by the
Father.
• His exaltation is an action of God upon Jesus for our sins.
3 Elements:
a. From God – Divine Action – consists in raising Jesus from the Dead.
- Decisive intervention of God in history.
- Resurrection- final saving action of God.
- Events that followed – depend on this event.
• Fullness of Divine Revelation.
b.Upon Jesus – an inauguration into an entirely new state.
- Entuis – the end time and also the world of God.
Note: at first, it was not saying that Jesus’ resurrection is return to the glory that
was his at the “beginning”.
Paschal Mystery

Return to the…
Jesus, God
- His resurrection – Jesus becomes full, what he is now
- He has redeemer perfection. (Teleosis Reb. 5:9)

c. For us – what God had done to Jesus for us.

- Titles/ attributes of Jesus by virtue of his resurrection in relation to us.
- God has made him the Christ – Messiah promised to us.
- Lord of all (Acts 10:36); Leader and Savior (Acts 5:31); appointed by God (Acts
10:42); prepared – even during his earthly ministry.
• The Christology of the early Christians is Soteriological
- Preaching of early Christians is centered on the significance of Jesus for our salvation.
- Functional: Jesus’ identity – defined by the functions he exercised towards the people.

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 Note: At this point the title “Son of God” was not yet applied to Jesus. It was reflected
later on.
- Primitive – However, later developments will never cancel it. It brings out their
implications.

2. The Christological Development

- From the proclamation of the risen one to the confession of the Son of God.
a. Development Towards Pre-existence
- Kerygma:
- Jesus as God (Divine Condition) – savior of the world through resurrection.
• Further reflection on the mystery of Christ.
- Question: What is the origin of his exalted dignity/ Divine condition?
- Answer: From the beginning of the earthly life of Jesus, he was from God and destined
to the glory manifested by his resurrection.
Proofs/Witness – Gospels:
- Baptism (Mk 1:11) Plls
- There was a theophany that happened. It testified to his Divine Origin.
- Transfiguration (Mk 9:7)
- Affirmation of the Divine Origin of his human birth (Lk 1:32).
• After they have recognized the divinity (divine condition) of Jesus, not only in his
resurrection, not only throughout his life, but also beginning with his birth, they began
to reflect that beyond his human origin he was from God and was already with God.
- Pre-existence – he was with God and in God in an eternal beginning independent
of his incarnation.
• For the early Christians this is so because humans do not become God nor can they be
made God even by God.
• The scope of Divine Condition of Jesus affirmed by early Christians:
- Glorified state
- Divine origin – towards his ministry.
- Pre-existence in God – he came from God from whom he was sent.
• Christology with a Double Movement
- Downward (pre-existence to his incarnation) and upward (exaltation in his
resurrection to his ascension) movement.
- The glory of resurrection was not only given by God but actually a return to the glory
that was original in his pre-exsitence.
- E.g. Phil 2:6-11 – this community was founded by Paul in 49 AD. The letter was
composed in 56 AD.
- Double movement (6-9: downward movement; 9-11: upward movement).
b. The movement of Christology from pre-existence to Divine Sonship.
- What we have seen is the progressive enunciation of the pre-existence and Divine
Condition of Jesus.
- Simultaneous with this is the gradual understanding of Jesus’ identity as the Son of God
(Divine Sonship).
- Title “Son of God” – the privileged and most decisive way that we express the true
personal identity of Jesus.
 - The discovery was through the process of retro-projection (remembering). In this
reflection, they returned to Jesus himself through the memory of his earthly life, this
was preserved in the early Christian communities.
- In this process, they realized that Jesus had lived his Divine sonship in all his
attitudes/ actions, especially in his moments of prayer wherein he called God as his
“Abba” (Father).
- The disciples were astonished by the novelty of Jesus’ address to God. Because of
this they failed to fathom the relationship of Jesus with the Father.
- RETROPROJECTION: In this act of remembering, they went back to what Jesus said
about himself. The early Christians perceived the mystery of his oneness with God.
- Jn 2:22 – “When he was raised from the dead, his disciples remembered.”
- It happened through the guidance of the Holy Spirit. Jn 14:26 – paraclete. The
paraclete would teach you all things and bring to your remembrance all that I have
said to you.
• Things they recall which made them realize the special filial relationship of Jesus with
God:
1) The authority of Jesus – manifested in the declaration of the plan and mind of
God. He was proclaiming it as though he read it in God’s own heart.
2) The certitude that the reign of God was not only close at hand but being
inaugurated in his own action, life and person.
3) His assurance that his attitude to people and institutions, his miracles convey
God’s own attitude and action.
4) His conviction that being open to him and his preaching, to respond to him in
conversion and repentance is also response to God’s offer of salvation.
5) His nearness to God in prayer.
- From all of these, they realized that Jesus posses a special relationship with God which
is called “filial”.
• The culmination and climax of New Testament Christological reflection is the prologue
of St. John (Jn 1:1-18).
- Jesus is recognized as the word (“dabar”) of God.
- God was addressed as the Father (“ho theos”) vs. God (“theos”)
- It talks about the word becoming flesh. It expresses the personal human becoming
of the word (Jesus).
- V.14 – the glory of God manifested in Jesus. Jesus is considered as full of grace
(charis), truth (aletheia).
- Jesus is considered as the culmination of God’s love, kindness, and
faithfulness.
- V.17 – Jesus is God’s supreme grace. The fullness of God’s faithfulness to his
promise.

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