Christology Presented in the Writings of Paul and in the Gospel of John - Essay Example

and comparison of Christology presented in the writings of Paul and in the Gospel of John Introduction Christology is the understanding of the person Christ Jesus1. This therefore involves how his functions and his nature are explored and understood. Many authors of the New Testament Books in the Bible try to bring out their understanding of the person Jesus. Many of the authors in the New Testament write their Christology after the death and resurrection of Jesus and they write from their post-resurrection perspective2. The authors write their Christology after undergoing an experience with the faith and Jesus’ teachings. This essay compares the Christology of John and the Pauline Christology. It focuses on the book of John, Romans, Galatians and 1st and 2nd Corinthians. The nature of Jesus Christ is given by John on the basis of what he witnessed and the personal experience he had with him. Unlike John, Paul did not have much time with Jesus, except when he encountered him once after resurrection when he was travelling to Damascus3. This experience is what changed his faith and the understanding of Jesus. Before he was converted, Paul usually thought that Jesus pretended to be the Messiah, until when he was converted that he started referring to him as Jesus Christ. Later on, Paul believed that Jesus resurrected after his death and he is alive4. Unlike Paul, John was an eye witness and was with Jesus in his ministry5. Both Paul and John have information about the Christology, although Paul does not give a clear separation of the Christology from soteriology. There are a lot of similarities and slight differences between the Christology of John and the Pauline Christology. Jesus Christ’s pre-existence The Christology of John portrays Jesus as one who does not belong to this world. John shows that Jesus Christ entered into this world so as to leave it eventually. John shows him as a divine being who existed even before he came to earth and that he belongs in heaven6. John presents him as one subjected to the weaknesses of man but to have control of his destiny. In the beginning of the book of John, he talks vividly about the pre-existence of Jesus Christ. As he introduces the book, John talks about the beginning and shows the presence of Jesus in the beginning of time7. Paul, like John brings out the pre-existence of Jesus. He affirms that Jesus pre-existed before his appearance on earth. Like John who says in John 3:16 that Jesus was sent to the world by the Father in heaven, Paul also asserts this in Galatians 4:4 where he says that Jesus as the son of God was sent by God to the world to be born of a woman under the law. These statements clearly show that Jesus Christ pre-existed, before he was sent to the world. For him to be sent forth, he must have been there. In Romans 8:3, Paul says how God did what the law could not where he sent his own son in the sinful flesh, that he may condemn sin in the flesh. Therefore, both the Christology of John and Paul present Jesus as a pre-existent being. Jesus the Son of God From the book of John, he presents Jesus Christ as the son of God. Jesus Christ was frequently referred to as the son of God. Being the son of God was central to the task of Jesus Christ. John puts it clear that the pre-existent son is the son of God, who is Jesus Christ. He has an aim of making an understanding of Jesus Christ in the light with the title of the Son of God (John 11:27; 20:31). He uses this title also to bring out clearly the relationship between Jesus Christ and God. This title most often appears in messianic designation, which is its traditional role (John 13:36; 1:34; 11:27). It is also used to connect with the themes of eschatology including resurrection and judgment (John 3:18; 5:28). Paul uses this title too as Jesus Christ’s common designation. Since Paul does not give an explanation of the word ‘son’ as he uses it, it is believed generally that he picks the Christological title from the way it was used by Jesus himself and from the theology of the early church. The title ‘Son of God’ was used to depict an everlasting relationship between God and Jesus Christ as His son. Paul has used this title in many places in his letters (Galatians 1:16; 2:20; 4:4, Romans 1:3; 4; 9; 5:10; 8:3; 29, 1 Corinthians 1:9, 2 Corinthians 1:19)8. Moreover, some statements are used by Paul in when saluting Christians, praying, giving benedictions and even charges, which bring out a unique relationship between God and Jesus Christ. Paul uses statements which include a combination of God the Father or God our Father, with Lord Jesus Christ, Christ Jesus our Lord, Christ Jesus or Our Savior, together in a special way that shows a unique relationship9. Apart from the Trinitarian statements which he uses in his latters, he also uses these statements (Romans 15:16; 15:30; Galatians 4:6; 1 Corinthians 6:11; 12:4-6). Jesus being the Son of Man and possessing the human nature Jesus is portrayed as the Son of Man in the book of John. The phrase ‘Son of Man appears thirteen times in the gospel of John. Jesus uses this phrase to refer to himself in this book, and to show his origin from God and his destiny. The phrase is usually used in the context of other words including being ‘glorified’, being ‘lifted up’ or ‘ascending’10. The phrase is used to show how Jesus Christ will be exalted after his suffering on earth. It brings out how he came into the world in human form for a mission in which he shall be exalted at the end of it11. Paul on the other hand brings out the humanity of Jesus Christ. He clearly shows that though he had the nature of God, Jesus Christ came to the earth as a human. Paul uses several anthropological terms, to express the humanity of Jesus Christ in his historical work of salvation. In 1 Corinthians 15:21 and Romans 5:15, Paul refers to Jesus as a man and compares him to Adam. He refers to Adam as the first man and calls him the first man from earth while Jesus is the second man from heaven. He has severally used the word ‘flesh’ to clearly bring out the humanity of Jesus Christ12. He says that God sent his son in likeness of sinful flesh. He uses likeness to bring out a meaning that he only appeared in flesh on earth, which is totally different from his godly nature. High Christological faith Both John and Paul have been seen to have a high Christological faith in the person Christ Jesus and the power that he possesses. It is evident from both authors that they believe in Jesus Christ and his works and that they all know that he is the messiah who came to save the world. John clearly demonstrates in 6:29 that faith is what is required to man for salvation. He says that life is obtained in believing in Jesus Christ as the Son of God in 20:31. Paul also believes in Jesus Christ as the Son of God and the messiah13. From his account, his life changed after he met Jesus and started believing in him as Christ the Messiah who is the Son of God. Conclusion In conclusion, both Paul and John have many similarities in their Christology of the person Jesus Christ where they portray him as the Son of God, the Messiah, who pre-existed and continues to live and that he came to the earth in human flesh. They believed in his teachings and his works, and all of them have a high Christological faith. Reference Conybeare, William John, and J. S. Howson. The life and epistles of St. Paul. New ed. Grand Rapids: W.B. Eerdmans Pub. Co., 1983. 70-76 Crisp, Oliver. Revisioning christology theology in the reformed tradition. Farnham, Surrey, England: Ashgate, 2011. 70-73 Dunn, James D. G.. The theology of Paul the Apostle. Grand Rapids, Mich.: W.B. Eerdmans Pub., 1998. 56. Fee, Gordon D.. Pauline Christology: an exegetical-theological study. Peabody, Mass.: Hendrickson Publishers, 2007. 67-70. Fletcher, Reginald J.. A study of the conversion of St. Paul. London: G. Bell, 2010. 13-14. Kim, Seyoon. "The Son of Man" as the Son of God. American ed. Grand Rapids, Mich.: W.B. Eerdmans Pub. Co., 1985. 34-37. Knox, John. The humanity and divinity of Christ: a study of pattern in Christology. Cambridge: University Press, 1967. 45-48 Macquarrie, John. Christology revisited. Harrisburg, PA: Trinity Press International, 1998. 120-124. Marsh, John. The Gospel of St John. Baltimore: Penguin Books, 1998.10-12. Myers, Susan E.. Portraits of Jesus studies in Christology. Tübingen: Mohr Siebeck, 2012. 56-60. Talmage, James E.. Jesus the Christ: a study of the Messiah and His mission according to Holy Scriptures both ancient and modern. Classics in Mormon literature ed. Salt Lake City, Utah: Deseret Book Co., 1983. 12-15. Tapia, Ralph J.. The theology of Christ: commentary; readings in Christology. New York: Bruce Pub. Co., 1971. 56-67. The Holy Bible: New international version, containing the Old Testament and the New Testament.. Grand Rapids: Zondervan Bible Publishers, 1978. 76-80. Read More