近代プロテスタンティズムにおけるキリスト像の変遷(1)

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Christology is a sort of basso ostinato in modern Protestant theology. Though no such heated "christological controversies" have taken place in modern times as in antiquity, the christological problem has certainly been latent in modern theology for the past three centuries. If we take "Christology" as the doctrine that deals with "the person and work of Christ" or "the identity and significance of Jesus Christ," then we can say that modern Protestant theology, without exception, has had to confront the christological problem said to be "the scandal of particularity." The social and intellectual forces of modernity demand that matters of ultimate meaning, value, and truth must in at least some form be available to all, whereas the Christian faith ascribes ultimate and (at least in principle) universal significance to a particular historical person of Jesus Christ. The knowledge of the historical Jesus is, however, a contingent historical matter attaining to nothing more than probability; and it is therefore short of universal validity. The christological dogma, however, affirms that Jesus Christ is the word of God made flesh for us all and for our salvation. This is why Lessing's famous metaphor of "an ugly broad ditch" has become a tremendous burden for all modern Protestant theologians. As is well known, Lessing asserted that "accidental truths of history can never become the proof of necessary truths of reason" (zufällige Geschichtswahrheiten können der Beweis von notwendigen Vernunftswahrheiten nie werden). What is meant by this thesis is that one cannot jump from historical truths to a quite different class of metaphysical truths. Even if such might be true, it is one thing that Jesus Christ raised the dead, that he himself rose from the dead, that he said that he himself was the Son of the same essence as the Father. Quite another is the christological affirmation that Jesus Christ is "of one substance with the Father" or is "at once complete in Godhead and complete in manhood, truly God and truly man." The purpose of this essay is to survey how modern eminent thinkers of the Protestant tradition have sought to grapple with the christological problem. It also aims at describing how the picture of Christ has changed from time to time over the past three centuries. The Introduction illustrates the importance of the christological problem for all of modern Protestantism by touching upon the controversy at issue between E. Troeltsch and K. Barth. In Chapter One, the critique by the Enlightenment of the classical doctrine of Christology is discussed, with concentration on such thinkers as H. S. Reimarus, G. E. Lessing, and I. Kant. Chapter Two analyzes the masterly attempts by F. D. E. Schleiermacher and G. W. F. Hegel to reformulate Christology in modern parlance. Chapter Three discusses the relation of "the person of Jesus" to "the principle of Christ," with a focus on D. F. Strauss, F. C. Baur, A. E. Biedermann, and S. Kierkegaard. In Chapter Four, a variety of pictures of Christ in the mid-nineteenth century are sketched. Our description covers W. E. Channing, R. W. Emerson, H. Bushnell, F. D. Maurice, G. Thomasius, I. A. Dorner. Chapter Five deals with "liberal" pictures of Christ in the late nineteenth and early twentieth centuries. Here A. Ritschl, W. Hermann, A. v. Harnack, and W. Rauschenbusch are figures of our special concern. Chapter Six treats the relation of "the historical Jesus" to "the kerygmatic Christ" with special attention to J. Weiss, A. Schweitzer, M. Kähler, and E. Troeltsch. The concluding chapter examines the seminal attempts by twentieth-century theologians to retrieve the essential truth of Christology after the demise of its allegedly "modern aberrations." Among many contemporary theologians, K. Barth, R. Bultmann, P. Tillich, R. Niebuhr, and W. Pannenberg are taken up for the purpose of critical evaluation.
聖学院大学の論文
1998-09-20

著者

安酸俊眞
北海学園大学英米文化学科

近代プロテスタンティズムにおけるキリスト像の変遷(1)

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