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4. The whole Christological theology of the Church Fathers is concerned with the metaphysical and salvific identity of Christ. It undertakes to answer these questions: "What is Jesus?" "Who is Jesus?" "How does Jesus save us?" We can, therefore, look upon the theology as an understanding on the move, and as a theological and dynamic articulation of the mystery of God s perfect transcendence and immanence in Christ. For this quest for meaning is conditioned by the convergence of two sets of data: on the one hand, the Old Testament Faith proclaims that God is wholly transcendent; on the other, there is the Christ event, which is thought of as God s own personal and eschatological intervention in the world. The immanence here in question is a superior one, qualitatively different from the indwelling of God’s Spirit in the prophets. The affirmation of transcendence is nonnegotiable. It is postulated by the affirmation of the full and authentic divinity of the Christ. It is likewise indispensable if we are to go beyond so-called reductive Christologies: Ebionism, Adoptionism, Arianism. It also makes it possible to refute the thesis, monophysite in inspiration, that posits an admixture of God and man in Jesus, the result being that the immutability and impassibility of God are undone. On the other hand, the idea of immanence, bound up as it is with the belief in the Incarnation of the Word, makes it possible to affirm against the docetism of the Gnostics the real and authentic humanity of Christ.

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The link to the following essay by R. L. Pratt is an interesting read on how the Book of Mormon undermines the First-Vision. The essay summarizes the issues nicely, citing many LDS documents in support of its argument. Here are a few of the issues covered:

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Jesus of Nazareth: Lord and Christ : essays on the historical Jesus and New Testamentchristology. Grand Rapids, Mich.: Eerdmans, 1994.

1.2. More often than not in the last few centuries, historical research on Jesus has been directed against the Christological dogma. And yet this antidogmatic sentiment is not a necessary precondition for the appropriate application of the historical-critical method. Within the boundaries proper to exegetical research, it is certainly legitimate to reconstruct a purely historical image of Jesus, or to put it more realistically, to bring to light and test the historicity of certain facts relative to the historical existence of Jesus.