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Jesus the Christ JESUS THE CHRIST JESUS THE CHRIST NEW EDITION BY WALTER KASPER T&T Clark International A Continuum imprint The Tower Building, 11 York Road, London SE1 7NX 80 Maiden Lane, Suite 704, New York, NY 10038 www.continuumbooks.com All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording or any information storage or retrieval system, without permission in writing from the publishers. First edition published in Great Britain in 1976 by Burns & Oates This edition fi rst published in 2011 by T&T Clark International © Continuum Books, 2011 Walter Kasper has asserted his right under the Copyright, Designs and Patents Act, 1988, to be identifi ed as the Author of this work. British Library Cataloguing-in-Publication Data A catalogue record for this book is available from the British Library EISBN: 978–0-567–40397-1 Typeset by Newgen Imaging Systems Pvt Ltd, Chennai, India Printed and bound in India CONTENTS Introduction to the New Edition viii Abbreviations xxii Foreword xxiii Prefatory note xxv I. JESUS CHRIST TODAY I. THE PROBLEMATICS OF CONTEMPORARY CHRISTOLOGY 1. The position of Christology today 3 2. The basic trends in contemporary Christology 5 3. The tasks of Christology today 8 II. THE HISTORICAL QUEST FOR JESUS CHRIST 1. The starting-point in contemporary belief in Jesus Christ 14 2. The justice and limits of modern research into the life of Jesus 16 3. The theological relevance of the historical aspect 21 III. THE RELIGIOUS QUEST FOR JESUS CHRIST 1. The challenge from a secularized world 29 2. The demythologization of belief in Christ 31 3. Christology with an anthropological emphasis 36 4. The quest for salvation in an historicized world 40 II. THE HISTORY AND DESTINY OF JESUS CHRIST A. THE EARTHLY JESUS I. THE ACTIVITY OF JESUS II. JESUS’ MESSAGE 1. The main theme: the coming of the Kingdom of God 60 2. The eschatological character of the Kingdom of God 62 3. The theological character of the Kingdom of God 66 4. The soteriological character of the Kingdom of God 71 Contents III. JESUS’ MIRACLES 1. The problematics of Jesus’ miracles 77 2. The theological signifi cance of Jesus’ miracles 83 IV. JESUS’ CLAIM 88 1. Jesus’ hidden claim 88 2. The problem of Jesus’ titles (Messiah, Son of man, Son of God) 92 V. JESUS’ DEATH 101 1. The historical setting 101 2. The eschatological perspective 102 3. The soteriological implications 107 B. CHRIST, RISEN AND TRANSCENDENT VI. THE BASIS OF BELIEF IN JESUS’ RESURRECTION 1. The fi ndings of tradition 112 2. Hermeneutical essentials 118 3. Theological basis 124 VII. THE CONTENT OF FAITH IN JESUS’ RESURRECTION 1. Jesus’ resurrection as an eschatological act of divine power 132 2. Jesus’ resurrection as exaltation 134 3. Jesus’ resurrection as a redemptive event 142 III THE MYSTERY OF JESUS I. JESUS CHRIST – SON OF GOD 1. Son of God in lowliness 151 2. Son of God from eternity 160 3. The Son of God as the fulness of time 173 II. JESUS CHRIST – SON OF MAN 1. Jesus Christ true man and the actuality of our salvation 185 2. Jesus Christ wholly human and the human character of salvation 196 3. Jesus Christ the man for others and solidarity in salvation 203 vi Contents III. JESUS CHRIST: MEDIATOR BETWEEN GOD AND MAN 1. The person of the mediator 218 (a) The testimony of Scripture and tradition 218 (b) Philosophical and theological refl ection 228 2. The work of the mediator 240 Name Index 263 Subject Index 273 vii INTRODUCTION TO THE NEW EDITION I After 30 years it is a risk to re-issue a book like Jesus the Christ unchanged. I would not have taken the risk if I had not been urged and encouraged to do so from various sides. Over the last 30 years or more Jesus the Christ – in many editions and translations – has proved to be a useful theological textbook. From it a whole generation of theology students, both candidates for the priesthood and lay theologians, and to my joy also Christians from other denominations, have acquired some elementary knowledge of theology. So the book has helped many priests and lay people to get to know Jesus Christ better in faith, under- stand him more deeply, love him more, and to bear witness to him in a world that has often forgotten him and his message. I have been delighted that this book has been valued by many for leading them to discipleship of Christ.1 I became interested in the existential and spiritual meaning of the person and message of Jesus Christ when as a young secondary-school pupil I read Romano Guardini’s The Lord. This book made a profound impression on me in those decisive years.2 Then as a student, I was also impressed by Karl Adam’s books about Christ.3 When Jesus the Christ was published at the beginning of the 1970s, the situation had become very different from that of the 1950s. The positive mood had given way to critical inquiry and sceptical questioning. There were many attempts to use the so-called historical Jesus as a lever to overturn the Christ of the Church’s faith. In that post-conciliar situation and following the cultural upheavals of the late 1960s and early 1970s, an awareness was needed of the foundations, and in particular the christological foundations of the Christian faith. That was the background against which Jesus the Christ attempted to create an awareness of those theological foundations.4 In this introduction I’d like to try to fi t the new edition of Jesus the Christ into the discussion of that time, as well as into the discussion that has taken place since then. Thus I can also indicate where and how my own refl ection has progressed over those 30 years. In this way I’d like to help make Jesus the Christ remain useful in the changed present situation. For there can be no doubt that christology today retains an enduring and also a completely new relevance. Its topical relevance is demonstrated by the almost numberless new publications in this fi eld. Interest is keenest in two bestsellers, which could not be more different. On the one hand there was Dan Brown’s sensational and historically purely fi ctional Da Vinci Code.5 On the other hand viii Introduction to The New Edition there was the serious, historically, theologically and spiritually deeper-reach- ing book by Pope Benedict XVI Jesus of Nazareth.6 The reason for this earlier and current enormous interest in the person and message of Jesus is easy to fi nd. Christian faith stands and falls with the answer given to the question Jesus himself put to his disciples: ‘Who do you say I am?’ (Mt. 16.15). The so-called new question that arose in the 1950s about the historical Jesus showed how Jesus’ behaviour and preaching implied a chris- tology.7 This shows that Christianity is not an abstract system of propositions and commandments. Christian faith is directed towards the person of Jesus Christ and is demonstrated by following him. Christian faith stands and falls with Jesus Christ. For the believer, in Jesus’ human face shines the face of God, who is hidden from us humans. ‘Whoever sees me sees the Father’ (Jn 14.9). So Jesus Christ in person is the answer to the basic question of human exist- ence and the key to understanding the meaning of all reality. In Jesus Christ God both revealed himself and revealed humanity to human beings (Gaudium et Spes 22).8 The question of Jesus Christ concerns both the question of God and human- ity’s question about itself. So it was and is crucial to Jesus the Christ to show that God reveals himself in Jesus Christ as love (cf. Jn 4.8, 16) and that in Jesus Christ he shows that the meaning of being is love. II In the three decades since the fi rst publication of Jesus the Christ many ques- tions and many particular answers have changed. For in the meanwhile exegeti- cal and historical research has of course not stood still.9 If Jesus the Christ were to be revised in this light, we would have to include a great deal of literature from this later research, to examine and amplify countless exegetical and his- torical details and also correct many of them.10 This alone would be too much for the time available to me and exceed my powers, since I have been called away from academic work into ecclesiastical responsibilities, which require my complete commitment. Of course, not only the answers to detailed questions have changed, but above all, so has the whole view of the problem. Not only the ecclesiasti- cal and theological landscape, but also the spiritual, sociological and political milieu have been radically transformed. Naturally, challenges still arise, now as then, from the widely secularized Western context. But in the West the religion question has become topical again and what might be called socially acceptable. There has been a ‘Return of Religion’. Of course, this is highly ambivalent, but nevertheless shows that human beings are irrepressibly reli- gious by nature. The demythologization programme proposed by Rudolf Bultmann since the 1940s and which in the 1970s was bound to play an important part in Jesus the Christ has now lost its signifi cance. Instead, because of religious pluralism and the religious market range, the ‘differentiation of what is Christian’ (R.
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