Christology

==Topics==

===Nativity and the Holy Name===
{{See also|Nativity of Jesus|Holy Name of Jesus}}

The [[Nativity of Jesus]] impacted the Christological issues about his person from the earliest days of Christianity. Luke's Christology centers on the dialectics of the dual natures of the earthly and heavenly manifestations of existence of the Christ, while Matthew's Christology focuses on the mission of Jesus and his role as the savior.<ref>''Theology of the New Testament'' by Georg Strecker 2000 {{ISBN|0-664-22336-2}} pp. 401–403</ref><ref>''Matthew'' by [[Grant R. Osborne]] 2010 {{ISBN|0-310-32370-3}} p. lxxix</ref> The [[Christian soteriology|salvific]] emphasis of [[wikisource:Bible (American Standard)/Matthew#1:21|Matthew 1:21]] later impacted the theological issues and the devotions to [[Holy Name of Jesus]].<ref>''Matthew 1–13'' by Manlio Simonetti 2001 {{ISBN|0-8308-1486-8}} p. 17</ref><ref>''Matthew 1-2/ Luke 1–2'' by Louise Perrotta 2004 {{ISBN|0-8294-1541-6}} p. 19</ref><ref>''All the Doctrines of the Bible'' by Herbert Lockyer 1988 {{ISBN|0-310-28051-6}} p. 159</ref>

[[wikisource:Bible (American Standard)/Matthew#1:23|Matthew 1:23]] provides a key to the "Emmanuel Christology" of Matthew. Beginning with 1:23, the Gospel of Matthew shows a clear interest in identifying Jesus as "God with us" and in later developing the Emmanuel characterization of Jesus at key points throughout the rest of the Gospel.<ref name=Kupp >''Matthew's Emmanuel'' by David D. Kupp 1997 {{ISBN|0-521-57007-7}} pp. 220–224</ref> The name 'Emmanuel' does not appear elsewhere in the New Testament, but Matthew builds on it in [[wikisource:Bible (American Standard)/Matthew#28:20|Matthew 28:20]] ("I am with you always, even unto the end of the world") to indicate Jesus will be with the faithful to the end of the age.<ref name=Kupp /><ref name=Kingsbury17 >''Who do you say that I am?: essays on Christology'' by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} p. 17</ref> According to [[Ulrich Luz]], the Emmanuel motif brackets the entire Gospel of Matthew between 1:23 and 28:20, appearing explicitly and implicitly in several other passages.<ref>''The theology of the Gospel of Matthew'' by Ulrich Luz 1995 {{ISBN|0-521-43576-5}} p. 31</ref>

===Crucifixion and resurrection===
{{Main|Crucifixion of Jesus|Resurrection of Jesus}}
The accounts of the crucifixion and subsequent [[resurrection of Jesus]] provides a rich background for christological analysis, from the canonical Gospels to the [[Pauline Epistles]].<ref>''Who do you say that I am? Essays on Christology'' by Jack Dean Kingsbury, Mark Allan Powell, David R. Bauer 1999 {{ISBN|0-664-25752-6}} p. 106</ref>

A central element in the christology presented in the [[Acts of the Apostles]] is the affirmation of the belief that the death of Jesus by crucifixion happened "with the foreknowledge of God, according to a definite plan".<ref name=Matera67>''New Testament christology'' by Frank J. Matera 1999 {{ISBN|0-664-25694-5}} p. 67</ref> In this view, as in [[wikisource:Bible (American Standard)/Acts#2:23|Acts 2:23]], the cross is not viewed as a scandal, for the crucifixion of Jesus "at the hands of the lawless" is viewed as the fulfilment of the plan of God.<ref name=Matera67 /><ref>''The speeches in Acts: their content, context, and concerns'' by Marion L. Soards 1994 {{ISBN|0-664-25221-4}} p. 34</ref>

Paul's Christology has a specific focus on the death and resurrection of Jesus. For Paul, the crucifixion of Jesus is directly related to his resurrection and the term "the cross of Christ" used in Galatians 6:12 may be viewed as his abbreviation of the message of the Gospels.<ref name=Schwarz132 >''Christology'' by Hans Schwarz 1998 {{ISBN|0-8028-4463-4}} pp 132–134</ref> For Paul, the crucifixion of Jesus was not an isolated event in history, but a cosmic event with significant [[eschatological]] consequences, as in 1 Corinthians 2:8.<ref name=Schwarz132 /> In the Pauline view, Jesus, obedient to the point of death (Philippians 2:8), died "at the right time" (Romans 5:6) based on the plan of God.<ref name=Schwarz132 /> For Paul, the "power of the cross" is not separable from the resurrection of Jesus.<ref name=Schwarz132 />

===Threefold office===
{{Main|Threefold office}}

The [[threefold office]] (Latin {{lang|la|munus triplex}}) of Jesus Christ is a [[Christianity|Christian]] doctrine based upon the teachings of the Old Testament. It was described by [[Eusebius]] and more fully developed by [[John Calvin]]. It states that Jesus [[Christ]] performed three functions (or "offices") in his earthly ministry – those of [[prophet]], [[priest]], and [[kingly office of Christ|king]]. In the Old Testament, the appointment of someone to any of these three positions could be indicated by anointing him or her by pouring oil over the head. Thus, the term ''messiah'', meaning "anointed one", is associated with the concept of the threefold office. While the office of king is that most frequently associated with the Messiah, the role of Jesus as priest is also prominent in the New Testament, being most fully explained in chapters 7 to 10 of the [[Book of Hebrews]].

===Mariology===
{{main|Mariology|Roman Catholic Mariology}}
Some Christians, notably [[Roman Catholics]], view Mariology as a key component of Christology.<ref group="web">"Mariology Is Christology", in [[Vittorio Messori]], ''The Mary Hypothesis'', Rome: 2005. [http://www.zenit.org/article-14658?l=english] {{Webarchive|url=https://web.archive.org/web/20080805194304/http://www.zenit.org/article-14658?l=english|date=5 August 2008}}</ref> In this view, not only is Mariology a logical and necessary consequence of Christology, but without it, Christology is incomplete, since the figure of Mary contributes to a fuller understanding of who Christ is and what he did.<ref>Paul Haffner, 2004 ''The mystery of Mary'' Gracewing Press {{ISBN|0-85244-650-0}} p. 17</ref>

Protestants have criticized Mariology because many of its assertions lack any Biblical foundation.<ref>Walter A. Elwell, ''Evangelical Dictionary of Theology'', Second Edition (Grand Rapids, Michigan, United States: Baker Academic, 2001), p. 736.</ref> Strong Protestant reaction against Roman Catholic Marian devotion and teaching has been a significant issue for [[Ecumenism|ecumenical]] dialogue.<ref>Erwin Fahlbusch et al., "Mariology", The Encyclopedia of Christianity (Grand Rapids, Michigan, United States; Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999–2003), p. 409.</ref>

[[Joseph Cardinal Ratzinger]] (later [[Pope Benedict XVI]]) expressed this sentiment about Roman Catholic Mariology when in two separate occasions he stated, "The appearance of a truly Marian awareness serves as the touchstone indicating whether or not the christological substance is fully present"<ref>[[Communio]], 1996, Volume 23, p. 175</ref> and "It is necessary to go back to Mary, if we want to return to the truth about Jesus Christ."<ref>Raymond Burke, 2008 ''Mariology: A Guide for Priests, Deacons, seminarians, and Consecrated Persons'' {{ISBN|1-57918-355-7}} p. xxi</ref>