Christology

Victor Ezigbo, charting the recent development of African Christologies, actually reads Chalcedon as a lesson in contextualization, and he warns us of the dangers besetting a theology that is oblivious to its own context (40).

In that theology there were two major Christologies: adoptionism and modalism.

He quotes Dorothy Sayers, who observed that different Christologies lead to different approaches to Christian behavior.

Bouman's account of a prophetic ministry in the Christian Scriptures, shared equally by men and women, with presidential roles appropriate to the new eschatological age, poses an intriguing challenge to Roman Catholic and Orthodox opponents of women's ordination; while Joanne McWilliam's fascinating portrait of an Augustine sympathetic to Antiochene Christology, suggests that this most universally revered of church Fathers would feel at home with contemporary anthropological Christologies as well as the latest postmodern claims for the perspectival nature of truth.

She focuses on what she terms the second phase in the development of indigenous African Christologies. That is, since 1980 Africans have been bolder in employing distinctly African terminologies to speak of Christ, the use of which was legitimated by the first phase of theologians (1950-1980).

The appeal to experience in the christologies of Friedrich Schleiermacher and Karl Rahner.

She outlines the ways in which Christian individuals and groups have differed in regard to Jesus's identity, comparing the ancient Christologies of the apostle Paul, the Gnostics, the Manichees, and Augustine and the sixteenth-century conflicts between Erasmus and Luther, Calvin and Servetus, and Anabaptists and other Christians.

The author's methodology lies in selecting two groups of contemporary theologians and then examining their discussion in order to identify the place of the Chalcedonian formula within their Christologies. In the first group, made up of David R.

The tension within john's Christology has many facets; there seem to be both elevated and subordinationistic Christologies. Regarding the signs, they are, on the one hand used to evoke faith; on the other hand the evangelist blesses that faith which is independent of the need to see miraculous signs.

In his book Echoing God's Word, which NAF calls "the basis for our institute," Father Dunning declared his agenda on the first page: "Let us be clear: Our new rites of adult initiation are about a revolution." He wanted to change the Eucharist from an emphasis on the consecration through the power of the priest to "Church understood as community." He ridiculed the papacy, dogma, and the magisterium, and hoped that faith in the Spirit "might free us from distorted Christologies that envision a monarchical God." His clear message, Robertson says, was that a "faithful" member of the people of God was free to dissent from Church teaching.

I was reminded of my dimmed, but not wholly diminished, pleasure in them when I read the epigraph to feminist theologian (and Episcopal priest) Eleanor McLaughlin's "Feminist Christologies: Re-Dressing the Tradition," part of which I have borrowed as epigraph to this article.

Rather, she proposes that "we accept that Christology is contextual to specific groups" and that "Christologies are intimately connected with context and also the sort of aspirations for salvation a community has."