Knowledge of Christ
The knowledge of Christ refers to one of two possible, and at times related, topics in
Christian teachings on what it means to "know Christ" effectively gave rise to the field of
Different Christian traditions have recommended varying paths for gaining a better knowledge of Christ. While some traditions focus on sharing in Christ's sufferings, others emphasize the importance of scripture; while others suggest that the
Approaches to discussing "Christ's knowledge" generally have used two separate methodologies: one which relies solely on the analysis of the New Testament text itself, the other based on theological reasoning to infer further principles beyond the text. These two approaches, as well as the methods of interpreting specific Gospel passages have given rise to differences among Christians on this topic.[1]
Knowing Christ
"I want to know Christ — yes, to know the power of His resurrection and participation in His sufferings, becoming like Him in His death, and so, somehow, attaining to the resurrection from the dead" -
Apostle Paul in Philippians 3:10-12
The Epistle to the Philippians has been the subject of much Christological research. Ralph P. Martin argues that Philippians 2 may be considered the beginning of the field of Christology, specifically referring to the rich analysis that Apostle Paul began in Philippians 2:5-6 regarding the relationship between Christ and God.[3] Veronica Koperski views Philippians 3 as the beginning of the analysis of how Christians know Christ.[4]
Paul's statement in Philippians 3:10-12 is preceded by his assertion in Philippians 3:8-9 regarding the supreme value of the knowledge of Christ above all else. In Philippians 3:10 Paul uses the Greek verb gignoskein (γιγνώσκω) which implies "personal knowledge", rather than an intellectual understanding. It is not Paul's aim to "know about Christ" but to know Christ.[5]
In 325 the
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Thomas Aquinas often referred to the eagerness of Jesus to teach, but he emphasized that unlike the words of other teachers, the words of Jesus could not be understood simply by hearing or reading them, but required their being heard through the Holy Spirit. Aquinas wrote that the root and fountain of our knowledge of God is Christ, the Word of God, and that all knowledge of God flows towards the faithful from the fountain that is Christ.[7] Aquinas saw two groups of people who prohibited themselves from knowing Christ. The first group are those whose sensuality limits them to the earthly world of senses and not open to spiritual growth. The second group are those who are morally corrupt.[8]
The
John Calvin viewed the understanding of Christ's mission as an essential element of knowing him: knowing Christ involves an understanding of why he was sent. In Calvin's view humans are not capable of understanding God in his own right, and can only begin to know God through Christ.[12] In Institutes of the Christian Religion (II.xv) Calvin was critical of those who know Christ "in name only", e.g. those who simply teach that Christ is the Redeemer without understanding or teaching how he redeems. For Calvin knowing Christ involves knowing his power and dignity in terms of the threefold office: as priest, prophet and king.[13]
For Luther's contemporary,
By around the 14th century in the
In the Catholic tradition, saints beside Ignatius of Loyola have suggested prayer and contemplation on scripture as a path to knowing Christ better. In
Christ's knowledge
During the
Three specific levels of knowledge are often discussed in Christology as beatific, infused and acquired knowledge.[20] Those (such as Thomas Aquinas) who adhere to the principle of the perfection of Christ reason that he must have had beatific knowledge of all things from The Word from the very beginning due to his perfection.[20] However, the views of Aquinas are not generally accepted by all Christians.[21]
Specific Gospel passages such as Matthew 11:25–27 and Luke 10:21–22 point to Jesus being a revealer of new knowledge, based on his special relationship with God the Father: "no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son".[19] Moreover, these two passages can be read to imply an equality in the relationship between the Son and the Father.[19]
However, the question of whether Christ had complete knowledge on earth prior to his
In various Christian traditions, different solutions to this issue have been proposed, throughout the centuries. Cyril of Alexandria argued that it was "without doubt" that Christ did know the hour, but was emphasizing this from a passing human perspective.[23] Other solutions along that line of reasoning have suggested that Christ had no "communicable knowledge" in a form that could be understood by the Apostles. Further approaches suggest a multi-level knowledge structure for Christ in terms of what can be revealed to humans, etc.[19]
Historically, in orthodox Christianity the issue of the Hypostatic union posed the question of whether the knowledge found in the Divine component was identical with God's knowledge.[24]
Writers on church history from as early as Louis Ellies du Pin in L'histoire de l'Eglise (1712) have also noted the role of Mark 13:32 in the controversies surrounding Arianism.[25]
Roman Catholicism
In the 5th century, Saint
In the 13th century, in
- Did Christ learn by experiments? Did he grow in his knowledge? Did he learn from other people? Did he learn from angels?[29]
- Did the soul of Christ comprehend the Word or the Divine Essence? Did it know all things in the Word? Did the soul of Christ know the infinite in the Word? Did it see the Word or the Divine Essence clearer than did any other creature?[30]
Following a lengthy analysis, Aquinas concluded that Christ had perfect knowledge from the very beginning.[29][30]
In 1918, the
By its union to the divine wisdom in the person of the Word incarnate, Christ enjoyed in his human knowledge the fullness of understanding of the eternal plans he had come to reveal. What he admitted to not knowing in this area, he elsewhere declared himself not sent to reveal.
In the 20th century, Hans Urs von Balthasar, relying on the concept of the "coincidence of the Person and mission of Christ", wrote that the Son of God could not have been sent on his mission without knowledge of what to do - only to be told later. In his view "he who is sent", being part of the Trinity, would have been consulted before setting on his mission. Balthasar hence reasoned that through the Logos Christ possessed all knowledge from the very beginning.[33][34]
Protestantism
Eastern Orthodoxy
The
See also
References
- ^ ISBN 0-8264-5130-6pp 4-11
- ISBN 0-89870-023-Xpage 11
- ^ ISBN 0-664-25619-8pages 1-3
- ^ ISBN 90-390-0132-4pages 5-17
- ISBN 0-664-22676-0pp. 72-75
- ISBN 1-59128-043-5page xxviii
- ISBN 0-8132-1405-Xpage 89
- ISBN 0-8132-1405-Xpage 205
- ISBN 0-8264-8011-Xpage 219
- ^ ISBN 0-8264-8011-Xpage 565
- ISBN 81-8324-007-0pages 8081
- ISBN 0-521-54154-9pages 86-87
- ISBN 0-521-54154-9pages 170
- ISBN 0-7618-2747-1page 236
- ISBN 0-8132-0754-1page 238
- ISBN 0-521-43991-4page 211
- ISBN 1-4209-2847-3page 145
- ^ Vatican web site: Aspects of Christian meditation
- ^ ISBN 0-8264-5130-6page 30-39
- ^ ISBN 1-931709-68-8pages 88-91
- ISBN 1-4051-1931-4page 19
- ^ John P. Meier "How do we decide what comes from Jesus" in The historical Jesus in recent research ed. James D. G. Dunn, Scot McKnight. p.127
- ^ Carl Magon Handbuch der Patrologie und der kirchlichen Litteraturgeschichte Vol. 1 p850 1864 "Eben so wenig toenne der Einwand: Jene Stunde weiß Niemand, weder der Sohn noch die Engel des Himmels, sondern nur der Vater allein, etwas verschlagen. Er sprach so, um das seiner Menschheit Passende vorzubringen, daß er es wohl wußte"
- ISBN 1-59033-466-3pages 67-69
- ^ Louis Ellies Du Pin A new history of ecclesiastical writers p69 English translation of William Wotton 1693 "No Man knoweth the Day of Judgment, nor yet the Angels, nor the Son, but the Father only: From whence the Arians concluded. That the Knowledge of the Father being more extensive than that of the Son, his Nature must be more excellent."
- ISBN 0-88920-203-6page 191
- ^ ISBN 1-4102-1788-4page 854
- ISBN 90-04-09859-3page 439
- ^ ISBN 0-521-02957-0pp. 143-148
- ^ a b "SUMMA THEOLOGICA: The beatific knowledge of Christ's soul (Tertia Pars, Q. 10)".
- ISBN 0-8028-4816-8page 213
- ^ Vatican website Catechism, items 472-474.
- ISBN 0-8028-0894-8page 58
- ISBN 0-89870-378-6pp 140-141
- ^ Richard Hanson The search for the Christian doctrine of God 2005 p454 "grew in wisdom, gradually overstepping the human nature"
- ^ Calvin Commentary on Isaiah 1850 edition "the Son of God condescended on our account, so that he not only was willing to be fed on our food, but also, for a time, to be deprived of understanding, and to endure all our weaknesses. (Heb. 2.14.) This relates to his human nature, for it cannot apply to his Divinity."
- ^ Richard R. Dunn in Reaching a Generation for Christ: A Comprehensive Guide to Youth Ministry 1997 "The mystery of Jesus, as the God-man, is that He voluntarily chose to temporarily set aside His ability to know everything. Therefore, in Hebrews 5:8, the Bible states, “Although he was a son, he learned obedience. "
- ^ Putting Jesus in His Place: The Case for the Deity of Christ p110 Robert M. Bowman, Jr., J. Ed Komoszewski, Darrell L. Bock - 2007 "A similar paradox pertains to his omniscience. By virtue of being the divine Son, Jesus was in some sense omniscient, ... But about that day or hour no one knows, neither the angels of heaven, nor the Son, but only the Father. "
- ^ Oscar CullmannThe Christology of the New Testament p288 - 1980 "... event: 'But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. ... 11.27, which points to Jesus' omniscience, does the saying in Mark 13.32 with its limitation of that omniscience ..."
- ISBN 0-8028-4776-5page 188
- ISBN 0-8028-2779-9pp. 426-427
Further reading
- Moloney, Raymond (1999). The knowledge of Christ. London: Continuum. ISBN 0-8264-5130-6.