Jesus Christ, the fundamental of Christology

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In an effort to comprehend Christology, the Church has understood the importance of the very existence and individual of Jesus Christ. The Religion of Christology is the foundation on which faith and Christianity are rooted. The view articulated by Kerezzty in his book Jesus Christ, the basic Christology, provides a penetration and an important approach to the revelation of the mystery of Christ. He makes a personal plea to the Roman Catholic, Protestant and Orthodox Christians to find an articulation of their common faith in Christ, the true God and the true man. Therefore, the study and the understanding of Jesus Christ form the fulcrum of the church. In his own words, Spurgeon, a great theologian eludes that, “doctrine without Christ will be nothing better than his empty tomb.” Roch’s book and insights form the springboard and foundation upon which this essay is anchored.

Interestingly, God’s human face is a feature that Jesus Christ uses as argued by many theologians. Theologians use the characterization of Christ in the formulation of many postulations. “Christology is an expression of the doctrine of the incarnation, of Jesus, the man as the self-Revelation of God.” Jesus Christ, the fundamental Christology by Roch articulates different perspectives and models of Christology. The featuring of both historical and contextual conditions enriches our understanding of the phenomenon of Christ. The very essence of presenting these views offers a methodological lens for the believers to do the same thing of Christology without detriment to the unity of belief.

While presenting his revised book, Jesus Christ the fundamental of Christology, Roch gives the revision of the text using a simple straightforward language. The aims and purposes are to simplify and make the Christology easy to internalize to even the graduate level learners. The author achieves his mission as he articulates the content in each context bearing in mind aspects from the Holy book as well as history. The third part of this book presents a framework of Christology that is very systematic and in line with the contemporary questions that not only get a biblical address but also given historical perspectives. The perspectives are a recap of the first two sections.

The image of God is solely represented on earth by Christ Jesus. His human visage reveals the characterization of god and Christians look up to knowing him. The Bible records that he is the Alfa and Omega and through him Christians will be found. In the book of Colossians Calvin says nobody can be found apart from him.  Through Jesus, God shows us not only his love and hand but also his feet. “Christ is that image in which God presents to our view not only his heart but also his hands and his feet. I give the name of his heart to that secret love which he embraces us in Christ (Calvin, Commentary on Genesis, 1:46).”

Kerestzy goes ahead to put into consideration the mundane reality of Christ, this bid seeks to authenticate the general tone, and trend of Christology postulated in the text.  Nevertheless, according to him, great care must be undertaken so as not to contradict the logic of Jesus as the eternal son of God. Arguably, he draws perfect perspectives that are desirable from the contemporary Christologies even when they might not represent the very logic articulated by the theologian.

In a quick comparison with other theologians, Kerestzy’s conviction is drawn from the contemporary logic. Emphasis made on the communication between the son and the father cannot be ignored. Importantly to note, is that incarnation arises due to a breakdown in communication. The argument, therefore, justifies the alienation experienced by man due to his sinful ways.  To a large extent, Roch tends to agree with other philosophers; however, he doesn’t fail to offer a criticism where due. For instance, in his expression to personhood, he reads from the same script with Dun Scotus who closely aligns with him. On the other hand, whereas “Lonergan and Rahner provide the foundation for much of the systematic Christology, he, Kerestzy uses Kilomone Weil to explore the humanity of the son. He offers a pleasant surprise and even moments of prayerful meditation.”

Based on Simone Weil, two aspects are drawn; first, “we should actualize our individuality to the extent that we existentially appropriate what is universally human (#52, p379).” The argument shows our very foundation which is based on our experiences. Also, the sinlessness of Christ is put on the check when Weil goes ahead to postulate that “thus only the sinless one may empathize perfectly with the misery of the sinner since the sinless one alone feels the full burden of the sinner’s sins ( p. 386).” The argument by Weil points out that “only the innocent victims know the truth about his executioner.”

According to the scriptures, “Jesus is the one and only son of God.” The argument is validated by the following scriptures; Luke 9:35, Hebrew 5:5, and 1st john 1:3. Besides, during the baptismal of Jesus when he immediately got out of the water, the scriptures records that the heavens opened for him. Also, the spirit of God came down in a form of a dove and the voice accompanied it from Heavens. In chapter three in the book of Mathew the scriptures records, “behold this my beloved son with whom am well pleased (Mathew 3:16-17). The scripture shows the manifestation of God through his begotten son, Jesus Christ.  In John 1:18 the scriptures further records it is Jesus who has always been on the father’s right-hand side.

In Luke 24:27 the author further supports the assertion that Christ is the major Christology; it quotes that “Christ is the arch of all theology. If he is pulled out, all must fall into chaotic rubbish.” Luke manifests the typical logic that Christianity is a construction built with its anchorage revolving around Jesus Christ. Most aspects of Christology are based on the nature, foreshadowing, and the teachings of the Old Testament. Through Christ, the Christians are reminded of their earthly duty of observing the instructions as taught by the bible. His death and resurrection is atonement for the believers to have salvation. In fact, it forms the central passage, and the first chapters of the book of Leviticus emphasize this message.

The good news of salvation is told in three tenses; the past, present, and the future. For instance, in the past tense salvation is such that man is saved from the penalty of sin. The past is also referred to as the salvation unto eternal life. Had it not for the son of God, Jesus Christ this could be impossible. Fast forward, the present is presented as salvation unto sanctification from the reigning power of sin. Christology is seen as a rich truth that cannot be learned on the surface but it is a deep concept that can only be internalized by the spiritual mind through constant and purposeful study. On the other hand, the future salvation is presented as an eternal perfection and the glory from the presence of sin.

Notably, regard and importance must be drawn to the direct and uncommon assertions found in the New Testament; however, the statements are rich beyond just estimation of the basic teachings of the Old Testament. Just like the Old Testament where lambs were sacrificed to atone for Christians, the New Testament presents Jesus as the lamb to save humankind. The juxtaposition of the old and new testaments reveal the following; in the old testament, Abel’s lamb, Isaac, the Passover, various features of the tabernacle, the five offerings, the two birds, the red heifer, and the day of Atonement is covered. On the other hand, in the New Testament, the death of Christ is fully covered, and it is put forward to relieve the animals from being used as a sacrifice.

Being the fundamental Christology, Christ presents his gospel in the form of the following doctrines; “redemption, reconciliation, propitiation, conviction, repentance, faith regeneration, forgiveness, justification, sanctification, preservation, and glorification.” The teachings, suffering, and demerit of Christ were aimed towards the merit of saving humankind. To him and God, man is highly regarded and therefore should not be left to perish.  

In conclusion, therefore, Kereszty offers a text relevant for both graduate and advanced undergraduate that introduce not only the person but also the mission of Christ. It is a pillar upon which Christology is anchored. Both historical and biblical perspectives enrich, validate, and authenticate the fundamentals of Christology.

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