Persona di Cristo: differenze tra le versioni
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Riga 3:
Non vi sono discussioni dirette o specifiche nel [[Nuovo Testamento]] in merito alla ''doppia natura'' della Persona di Cristo come unitamente divina e umana.<ref name=Erickson/> Di conseguenza, sin dai primi tempi del [[cristianesimo]] i teologi hanno dibattuto i vari approcci alla comprensione di queste nature.<ref name=Erickson />
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Storicamente, secondo il pensiero della [[Scuola Catechetica di Alessandria]] (basata sul [[Vangelo di Giovanni]]) Gesù Cristo è il [[Verbo (Cristianesimo)|Logos eterno]] che già possiede unità col [[Dio Padre|Padre]] prima dell'atto dell'[[Incarnazione (cristianesimo)|Incarnazione]].<ref name=Waldrop>Cfr. Charles T. Waldrop, ''Karl Barth's christology'', 1985, pp. 19-23. ISBN 90-279-3109-7</ref> In contrasto, la [[Scuola di Antiochia]] afferma che Cristo è una singola persona umana unificata a parte dalla sua relazione col divino.<ref name=Waldrop/>
The views of these schools can be summarized as follows:<ref name=Bromo50>''Historical Theology: An Introduction'' by Geoffrey W. Bromiley 2000 ISBN 0567223574 pages 50-51</ref>▼
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:*''[[Alessandria d'Egitto|Alessandria]]'': il [[Logos]] assume una natura umana generica.
:*''[[Antiochia]]'': il Logos assume un essere umano specifico.
Tuttavia, dopo il [[Primo Concilio di Nicea]] nel [[325]], il Logos e la seconda persona della [[Santissima Trinità|Trinità]] vennero usati intercambiabilmente.<ref>Cfr. [[Gerald O'Collins]], ''A concise dictionary of theology'', 2004, pp. 144-145. ISBN 0-567-08354-3</ref>
From the 2nd century onwards, the Christological approaches to defining the Person of Christ and how the human and divine elements interact and inter-relate resulted in debates among different Christian groups and produced schisms.<ref name=Editors1999>{{Citation| last = Editors | first = Erwin Fahlbusch| year = 1999| title = The encyclopedia of Christianity| pages = 463| url = http://books.google.com/?id=z47zgZ75dqgC&pg=PA463&dq=Logos+as+God+in+the+early+church| isbn = 0-8028-2413-7| publisher = Brill| location = Leiden, Netherland}}</ref><ref name=Rausch2003>{{Citation| last = Rausch | first = Thomas P.| year = 2003| title = Who is Jesus? : an introduction to Christology| pages = 149| url = http://books.google.com/?id=8OJCa6euw5gC&pg=PA148&dq=Justin+Martyr+christology| isbn = 0-8146-5078-3| publisher = Liturgical Press| location = Collegeville, Minn.}}</ref> ▼
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In the period immediately following the [[Apostolic Age]], specific beliefs such as [[Arianism]] and [[Docetism]] (polar opposites of each other) were criticized and eventually abandoned. Arianism which viewed Jesus as primarily an ordinary mortal was considered at first [[heretical]] in 325, then exonerated in 335 and eventually re-condemned as heretical at the [[First Council of Constantinople]] of 381. On the other end of the spectrum, Docetism argued that Jesus' physical body was an illusion, and that he was only a spiritual being. Docetic teachings were attacked by [[St. Ignatius of Antioch]] and were eventually abandoned by [[Proto-orthodox Christianity|proto-orthodox Christians]].<ref name="the_orthodox_corruption_of_scripture_a01">{{Citation | last1 = Ehrman | first1 = Bart D. | title = The Orthodox corruption of scripture: the effect of early Christological controversies on the text of the New Testament | url = http://books.google.com/?id=NHIBM3p83UcC&pg=PA181 | year = 1993 | publisher = Oxford University Press | location = New York | isbn = 978-0-19-510279-6 | pages = }}</ref><ref name=McGrath2007>{{Citation| last = McGrath | first = Alister E.| year = 2007| title = Christian theology : an introduction| pages = 282| url = http://books.google.com/?id=tHlY94UWi3UC&pg=PA282&dq=Justin+Martyr+christology| isbn = 1-4051-5360-1| publisher = Blackwell| location = Malden, Mass. }}</ref>
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