Читать книгу The Craft of Innovative Theology. Argument and Process онлайн
67 страница из 123
The quest for the historical Jesus shows that what was characteristic of Jesus as Sophia/Christ was not his sex but the liberating gestalt of his ministry, which brought liberation from an oppressive status quo to women and men. It was this, not his sexuality, that led to his death and thus to his resurrection/vindication as the Christ. Through his resurrection, Jesus becomes present in all those, male and female, who gather in his name and live out his message in redemptive ways.27
For Johnson, once we see the significance of Sophia, it then changes the way we see Jesus – everyday living within the kingdom is more important, inclusion is central, and relationships should be rectified across boundaries.
There is, in my view, a persuasive argument that recognizes that Sophia language is an important and faithful Biblical Christology. While I do want to safeguard an “authoritative” revelation disclosed in the Eternal Wisdom made flesh (so in that respect I would want to disagree with Schüssler Fiorenza),28 it is important to recognize that the type of Christology emerging from the Sophia tradition is different. It has a different tone to the Christologies of Anselm and Aquinas. And this different tone can be seen when we contrast Elizabeth Johnson with Anselm (see Box 2.8).