Final Exam Review of Christology PDF

Final exam review 1. Ontological Christology focuses on the identity of Christ. This form of Christology asks questions about who Jesus is, emphasizing his divine nature as the Son of God. It is concerned with Christ's nature and being rather than his actions or roles 136. 2. Fun...

Final exam review 1. Ontological Christology focuses on the identity of Christ. This form of Christology asks questions about who Jesus is, emphasizing his divine nature as the Son of God. It is concerned with Christ's nature and being rather than his actions or roles 136. 2. Functional Christology focuses on the mission of Christ as Savior. This approach examines what Jesus does—his work of salvation, his role as teacher, and his purpose in God’s plan. It looks at how Jesus fulfills his mission in the context of God’s will for humanity 136. 3. The Ebionites denied the divinity of Christ, asserting that he was merely human and rejecting the belief that he was the pre-existent Son of God. They believed Jesus was an exceptional prophet chosen by God, but not divine 136. 4. The Ebionites viewed Jesus as one of Israel's prophets, a significant but entirely human figure, as they did not accept the notion of his divine nature. Their belief system placed Jesus in the line of prophets without attributing to him any divine essence 136. 5. The Docetists denied the true humanity of Christ. They taught that Jesus only seemed to be human (a phenomenon called "docetism") and that his physical body was an illusion, a perspective that conflicts with the doctrine of the actual incarnation of God in human form 14. 6. The Gnostic beliefs about salvation suggest that it is achieved through secret knowledge (gnosis) rather than through faith alone or adherence to the law. They posited that only a small number of individuals, the enlightened, could attain this secret knowledge necessary for salvation 136. 7. Within Gnostic thought, individuals are categorized into three types: Hylics: People driven primarily by their physical desires and concerns. Psychics: Individuals guided by the intellect or mind, capable of understanding spiritual truths but not fully grasping the divine essence. Pneumatics: Those who are spiritually enlightened and guided by the divine spirit, capable of achieving salvation through their enlightened nature 136. 8. The Gnostic influence on the Docetists led them to view the material and human body as inherently evil, reinforcing their belief that Jesus could not have truly incarnated in a physical body. This denial of Christ’s real human experience aligns with Gnostic dualism, which holds that material existence is flawed 136. 9. Arius' Trinitarian concern focused on the nature of the relationship between God the Father and God the Son. He believed that if the Son is divine and equal to the Father, it implies a division in the oneness of God, which was a fundamental theological problem for Arius and his followers 136. 10. Arius' Christological concern posited that if the Son of God were equal to the Father and then took on human form, it would suggest a fundamental change in God’s nature, something that Arius argued was impossible. Thus, he concluded that the Son must not be fully divine 136. 11. The Council of Nicaea addressed the Arian Controversy by affirming the consubstantiality of the Son with the Father, clearly establishing a foundational doctrine of Christian faith regarding the nature of Christ 143. 12. The date of the Council of Nicaea was 325 AD, marking a significant event in Church history as it aimed to address the growing division over Arianism 18. 13. The principal opponent of Arius was St. Athanasius, who vigorously defended the notion that the Son was fully divine and of the same essence as the Father 33. 14. The two theological terms introduced by the Council of Nicaea were "Homousios", meaning "of the same substance," and "Monogeneis," meaning "only begotten" 18. 15. "Homousios" confirms that the Father and the Son share the same divine essence, which was crucial in countering Arian claims that the Son was a created being 72. 16. "Monogeneis" emphasizes that Jesus is uniquely begotten of the Father, highlighting his singular relationship within the Holy Trinity 72. 17. Apollinarius taught that while Jesus was divine, he did not possess a human rational soul, postulating that the Divine Word took the place of the rational soul to maintain Christ's divine nature 18. 18. The Council of Constantinople in 381 AD condemned Apollinarius' teachings, reinforcing the necessity of Christ's full humanity, including a rational soul 18. 19. Nestorius viewed Jesus as having two separate natures: one human and one divine, resulting in a belief that Mary could not rightfully be called the Theotokos (Mother of God) 125. 20. In Nestorius' view, Mary gave birth to Christ as a hybrid entity; thus he rejected the title of Theotokos, asserting that she was merely the mother of Christ's human nature 125. 21. The term "Theotokos" means "God-bearer" or "Mother of God," affirming Mary’s role in giving birth to Jesus Christ, who is both fully God and fully man 125. 22. The relationship between "Theotokos" and "Christotokos" underscores the debate: Theotokos affirms Mary as the mother of God (the divine nature), while Christotokos limits her to being the mother of only the Christ’s human nature 125. 23. The Council of Ephesus condemned Nestorianism in 431 AD, clarifying the Church's teachings on Christ's nature and Mary's role as Theotokos 18. 24. The principal opponent of Nestorius was St. Cyril of Alexandria, who vigorously defended the teaching of the unity of Christ’s person against Nestorius's dualistic interpretation 18. 25. The man who began the Monophysite heresy was Eutyches of Constantinople, who claimed that after the Incarnation, Christ had only one divine nature 125. 26. The Monophysite belief holds that before the Incarnation Christ possessed two natures, but after the Incarnation, the human nature was absorbed into the divine nature, resulting in one nature alone 128. 27. According to the Monophysites, at the Incarnation, Jesus' human nature was absorbed into his divine nature, losing its distinct identity and leaving only a divine nature 128. 28. The term "hypostatic union" refers to the theological term describing the union of Christ’s two natures—divine and human—in one person, ensuring that both natures coexist without confusion or alteration 128. 29. According to Catholic teaching, Jesus Christ is not merely a human person; he is understood to be one divine person with two natures (fully divine and fully human), which is a critical aspect of Catholic Christology 128. 30. The Council of Chalcedon condemned Monophysitism, affirming the doctrine of the hypostatic union 125. 31. The date of the Council of Chalcedon was 451 AD, which was another pivotal moment in the establishment of Christological orthodoxy 125. 32. The Categorical agreement at Chalcedon specified that the divine and human natures of Christ are united "without change, confusion, division, or separation," affirming the integrity of both natures 128. 33. The meaning of Iconoclasm refers to the heretical belief in the prohibition of images or icons of Jesus, saints, and divine figures, asserting that such representations were a form of idolatry 140. 34. John of Damascus defended sacred images, arguing that since God became incarnate in the person of Jesus, images serve to illustrate the reality of this incarnation and thus help worshippers in their faith 140. 35. At its core, Iconoclasm represents a denial of the Incarnation, as it disputed that God could take a physical form deserving reverence and representation in art 140. 36. The Second Council of Nicaea condemned Iconoclasm in 787 AD, reinstating the legitimacy of sacred images in worship practices 140. 37. St. John Paul II reaffirmed the teachings from the Second Council of Nicaea in a letter issued in 1987, highlighting the significance of images in the Catholic faith 140. 38. Catholics revere or honor sacred images but do not worship them, maintaining that they represent a focus on the divine rather than being objects of worship themselves 140. 39. St. Bonaventure emphasized the importance of the crucifix as a vital teaching tool. He noted that his profound insights came from contemplating the crucifix, underlining the centrality of Jesus' sacrifice in understanding faith 140. 40. The image of the Sacred Heart reflects both the humanity and divinity of Christ, symbolizing his love, compassion, and the union of his divine and human natures 140. 41. Jesus appeared as the Sacred Heart to St. Margaret Mary Alacoque, who shared insights about the devotion and its significance in conveying Christ's love for humanity 140. 42. Pope Pius XII praised the Sacred Heart as a complete and total expression of Catholic teachings, embodying the love and mercy of Christ in a tangible form 140. 43. The foundation of the Christology of Vatican II lies in the Sacred Scriptures, both Old and New Testament, affirming the centrality of Christ and his redemptive work in God's divine plan. 44. Christ as Prophet signifies his role in revealing divine truth and God's will for salvation through his teachings and the assistance of the Holy Spirit. 45. Christ the Priest involves Jesus acting as the mediator, illustrating proper prayer and worship through his life and ultimate sacrifice on the cross. 46. Christ as King denotes his authority over creation, emphasizing his role in guiding, protecting, and ultimately reconciling humanity to God. 47. The three principal sources for the Christology of St. John Paul II include Redemptor Hominis (The Redeemer of Man), Dives in Misericordia (Rich in Mercy), and Salvifici Doloris (On the Suffering of Christ), which articulate his understanding of Christ's mission and nature. 48. The principal theme of John Paul II's Christology is Mercy, reflecting Christ's redemptive love and the call for humanity to respond with compassion and grace. 49. Karl Barth's view of original sin emphasizes human sinfulness and the need for restoration through God’s covenant grace, highlighting humanity's dependence on God's mercy. 50. Karl Barth's biblical metaphor for the Incarnation positions it as a break in a chain, symbolizing a profound invitation for humanity to embark on a journey back to God, illustrating the transformative nature of Christ's coming into the world.