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reality. Considering Banawiratma’s thought that Indonesia is not a monolithic culture, the discussion on ‘Indonesian Christology’ might be best defined as bricolage rather than as a portrait. 3 Constructing an ‘Indonesian Christology’ that works universally for all Indonesian cultures is impossible
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1. Introduction That the person of Jesus Christ lies at the heart of the Christian faith and Christology at the core of Christian theology speaks for itself. In the twentieth century, as Ford and Higton 1 argue, there were world-wide attempts by Christianity to show that it has its own
Introduction John’s gospel is often presented as having a high Christology, particularly when contrasted with the low Christology of the Synoptics. Certainly John presents Jesus within a more overt theological framework than that of the other canonical gospels. He prefers long monologues to
1. Introduction It is not without reason that Van de Beek calls this age the “age of Christology”. 2 The question of Jesus to his disciples in Mat. 16:15 still reverberates in theology today—particularly in the post-apartheid South Africa with its process of reconciliation, forgiveness, and
The Case of the Divine Noetic Anthropos
In Pre-Nicene Christology in Paschal Contexts Dragoş A. Giulea re-examines the earliest texts related to the festival of Easter in light of Second Temple traditions. Commonly portrayed as sacrificial lamb, the key actor of the paschal narrative is here designated as heavenly Kabod, Divine Image, King of the Powers, celestial Anthropos, Demiurge, Son of Man, each of these divine names implying a corresponding soteriological function.
Dragoş A. Giulea indicates as well that the Greek philosophical vocabulary and certain idioms of the mystery religions inspired new categories which reshaped the traditional way of describing the nature of celestial entities and the epistemological capacities able to access these realities. Thus, the King of the Powers, or the Son of Man, is several times described as a noetic Anthropos, while initiation and noetic perception become the appropriate methods of accessing the divine.
Dragoş A. Giulea indicates as well that the Greek philosophical vocabulary and certain idioms of the mystery religions inspired new categories which reshaped the traditional way of describing the nature of celestial entities and the epistemological capacities able to access these realities. Thus, the King of the Powers, or the Son of Man, is several times described as a noetic Anthropos, while initiation and noetic perception become the appropriate methods of accessing the divine.