Results of the Final Exam

You may now claim your Finals Blue Book in the Library.
Your final grades will come later.

99 - Rodriguez (SASMA)
96 - Falame (TMP)
95 - Lopez (San Pablo)
95 - Pua (San Pablo)
93
93
93
93
92
91
91
90
90
90
90
89
89
88
88
87
87
86
86
86
86
83
82
82
82
82
82
81
80
80
80
79
79
78
77
76
75
74
73
69
65
65

You may now claim your quiz blue book

You may now claim your quiz blue book from one of the library staff.

Christology: Final Exam in Christology: Puncta Pro Examinatione: UPDATED

Christology: Final Exam in Christology: Puncta Pro Examinatione...:UPDATED 10/1/15

SOTERIOLOGY

 Click here for the pdf.

Quiz 9/30/15

Explain and Elaborate the christology of the following:

1. Apolinarius
2. Cyril's response to Nestorius
3. Leo the Great
4. Nestorius' "Liber Heraclides"
5. Chalcedon

Humanity of Jesus

In the Council of Chalcedon. the identity of Jesus Christ came to be understood as consisting of two natures, human and divine, in a unity of one person. After 1,564 years, we continue to explore the best way to express the language of Chalcedon in today's terms. This is what it means for a faith that seeks understanding.

Catholic theologians of the 1950s (Karl Rahner, Hans Urs von Balthasar, Piet Schoonenberg, Bernhard Welte, and Bernard Lonergan) have pointed out the limits of Greek and classical scholastic philosophy (e.g. the meaning of "person"). These theologians instead preferred to use existential philosophy (or transcendental theology) to make dogma meaningful.

For a synthesis of this, read the essay of Elizabeth Johnson, "The Humanity of Jesus," in Consider Jesus (1991), pp. 19-34; also in the FileBox.

Some points to consider are the following:
1. Human Nature. What are the three kinds of experiences of the human being that may give us an answer to the question about  human nature?

2. Divine Nature. Using the language of existentialism, "person" can be thought of as "self-being" or "self-subsistence." In this sense, what is divine nature then? Karl Rahner has suggested three ways of talking about this (p. 27).

3. One Person. Given these renewed way of understanding human and divine natures, how then can we explain the meaning of "one person" in Jesus? (pp. 27-31).

Chalcedon

Therefore, following the holy fathers, we all with one accord teach men to acknowledge one and the same Son, our Lord Jesus Christ, at once complete in Godhead and complete in manhood, truly God and truly man, consisting also of a reasonable soul and body; of one substance [homoousious] with the Father as regards his Godhead, and at the same time of one substance with us as regards his manhood; like us in all respects, apart from sin; as regards his Godhead, begotten of the Father before the ages, but yet as regards his manhood begotten for us men and for our salvation, of Mary the Virgin, the God-bearer [Theotokos] one and the same Christ, Son, Lord, Only-begotten, recognized IN TWO NATURES, WITHOUT CONFUSION, WITHOUT CHANGE, WITHOUT DIVISION, WITHOUT SEPARATION; the distinction of natures being in no way annulled by the union, but rather the characteristics of each nature being preserved and coming together to form one person [prosopon] and subsistence [hypostasis], not as parted or separated into two persons [prosopa], but one and the same Son and Only-begotten God the Word, Lord Jesus Christ; even as the prophets from earliest times spoke of him, and as our Lord Jesus Christ himself taught us, and the creed of the Fathers has delivered to us.

For an excellent reflection on the humanity of Jesus, read Elizabeth Johnson, "The Humanity of Jesus," in Consider Jesus: Waves of Renewal in Christology (New York: Crossroad, 1991), 19-34. - availbe in the FileBox.