Word: human
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Dates: during 1970-1979
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Among Roman Catholic thinkers, the New Christology first appeared at the University of Nijmegen, The Netherlands, in 1966, when the late Ansfried Hulsbosch, an Augustinian, issued a manifesto against the Council of Chalcedon. The church, he wrote, should "no longer speak of a union of the divine and human nature in one pre-existent person." One of the Dutch movement's two leading figures has been his Nijmegen colleague, Jesuit Piet Schoonenberg. In his 1969 book, published in English as The Christ (Herder & Herder; 1971), Schoonenberg also discarded the "two natures" approach, speaking instead of "God's complete...
...elected and sent by God, and has been constituted by God as the Son of God." At the Jesuit theological school in Barcelona, José Ignacio Gonzáles Faus insists that during his earthly life, Jesus was not aware of being God, and displayed such human traits as doubt and ignorance. Similar points are made by a German-trained Basque, Jon Sobrino, who has written the most thorough study of Christ's nature based on Latin America's "liberation theology." The Maryknoll Fathers' Orbis Books will publish it in English in June as Christology...
...think the Catholic Church could stamp out these errors anyway." In 1972 the Vatican's Congregation for the Doctrine of the Faith issued its most recent declaration on Christology. It defined as an error the theory that God was only "present in the highest degree in the human person Jesus," including the version in which Jesus is "God" in the sense that in "his human person God is supremely present." Though no names were mentioned, this was aimed primarily at Schoonenberg...
...Christology developed solely "from below," Kasper contends, is "condemned to failure." The reason: the New Testament makes it clear that far from considering himself only a man, Jesus "understands himself 'from above' in his whole human existence." Though Kasper accepts many findings of 20th century Bible critics, he insists that the council dogmas are implicit in Jesus' teachings about himself. He also maintains that belief in Jesus' pre-existence was not a late development, but rather part of the earliest material in the New Testament...
Kasper concludes that the Council of Chalcedon provided "a valid and permanently binding" version of what the New Testament teaches, "namely [that] in Jesus Christ, God Himself has entered into a human history." All the dogmas and investigations of the mystery of God in Christ, he concedes, "come up against an insuperable limit of thought, speech and sympathetic insight." To Kasper, however, this limitation is actually "something extremely positive, not darkness but excess of light, dazzling to our eyes...