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Updated: June 15, 2025
On comparison you will find that Jesus became the Saviour of the Gentiles by the exertion of Paul; that the means which Peter and Paul adopted for momentary purposes have been turned into main dogmas; that the religion which Jesus taught and believed is partly laid aside, and the rest is unimportant in Christology, but he himself has been adopted in place of his religion; and that the entire New Testament has no knowledge of the Trinity and the orthodox creed.
They are inextricably involved in critical questions which have as yet received less attention than the synoptic problem. This is especially true of the later epistles. In them, as distinct from the earlier epistles, we have a cosmical Christology which regards Christ as a pre-existent divine person who became a human being.
In the kingdom of the 'Prince of peace' is heard the drum-beat of party warfare, where theology prevails against Christology, dogma against devotion, partyism against piety; and where the dictation of ecclesiastic councils is obeyed rather than the voice of Christ." His musical tones fixed the attention and thrilled every heart.
The student of Christology welcomes this account of personality, but he requires more. He seeks a parallel for the union of two whole and perfect natures. He demands some reason for holding the central dogma of the incarnation to be intelligible and probable. The next step in the argument accordingly is to ask, "Why limit the synthetic power of personality?"
The Christian student in the fifth century, familiar with Aristotle's criticism of Plato, would inevitably apply it in Christology. Any theory of redemption that ascribed duality to the Redeemer would seem to him to be open to the objections that Aristotle had urged against the theory of ideas.
But however this may be, the Logos Christology was invaluable for Origen in finding room in Christian theology for the identification of God with Immaterial Reality.
What is technically called his Christology is both splendid and profound; but, indeed, his whole thinking is Christological; he saw the whole universe in Christ.
There is very little in 1 Clement which throws any light on Christology or on sacraments. For the history of doctrine, in fact, 1 Clement is, considering its length, a remarkably disappointing document, but two passages are important.
It ignores a fact, vital to Christology, namely the kénôsis or divine self-limitation. Thus it throws a veil of unreality over those facts on which the Christian Faith is built. The foregoing sketch of the early Christological heresies exhibits monophysitism as a product of two opposite intellectual currents.
Tantalising though many of these problems are, there is no doubt as to the main characteristics of the Christianity of Ephesus and its neighbourhood. Its Christology was the reverse of Adoptionist. It did not think of Jesus as a man who had become divine, but as a God who had become human.
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