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"Braine, David"
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What Makes a Christology into a Christian Theology?
What makes a “Christology” count as a “Christian” Christology? Evidently, there is some distinction to be made. Presumably the reverent accounts of Jesus’ person and role offered by Islam, by notable non-Christian Jews of modem times, by Jewish writers such as Vermes, or by Gandhi and others in the Hindu tradition, do not count as “Christian” Christologies — and clearly a respectful account of his person and role offered by an agnostic or atheist could not count as a “Christian” Christology. Whether we situate the sentimental nineteenth century Renan, or modem theologians such as Maurice Wiles’ and John Hick, on the “Christian” or “non-Christian” side of the divide in respect of their Christologies, waits upon some clarification of what it is that makes a Christology a “Christian” one. The term “Christology” does not mean a “Messianology” which would have to do with the role of a Messiah the question of whose identity lies open. Rather it means what would have better been called a “Jesuology”, that is an account of the person and role in human existence and the universe of the historically identified person, Jesus of Nazareth.
Journal Article
REPLYTOCOCKBURN
David Braine, author of \"The Human Person: Animal and Spirit,\" comments on David Cockburn's review of the book.
Journal Article
Braine on the mind. Reply to Cockburn
Two articles. The authors debate issues raised in Braine's book, The Human Person: Animal and Spirit, in which he aims to undermine the central assumptions of contemporary philosophy of mind. Points at: mind/body dualism v a holistic, psychophysical explanation of human action; and a consideration of the human capacity for language as the key to appreciation of our spiritual dimension, which transcends the body.
Journal Article