Christocentrist

His “Map of the Universe” looks like a diagram once submitted to us by a Christocentrist.

These criticisms are not intended to give aid and comfort either to Christocentrists or the Jesusologists.

Contrary to Strauss, however, Schleiermacher was not a thoroughgoing Christocentrist in his defense of this doctrine.

The present study is “an essay in advocacy, arguing against the Christocentrist position that became popular in the theological world in recent years and in favor of another” (p. ix).

The implied analogy in Chaucer’s writings between the hermeneutic purpose of theology and the hermeneutic value of even a secular text — that both ought to engage “allegory” so as to achieve reference to spiritual nourishment — is basic to the Christocentrist theories of reference still found in Petrarch (see Familiari, 6.2.4) and Erasmus (Enchiridion, 2-3, 25).

In spite of Barth’s strong Christocentrist understanding of revelation, he also acknowledges vestiges of divine revelation outside Scripture, as we noted in our discussion in chapter 3 of truth in the religions.

It is our contention that to accuse Barth in an exaggerated way of being anti-philosophical, and therefore of being a purely biblical christocentrist, is grossly unfair.

Barth becomes a christocentrist in order to support a valid christianocentrism.

The great christocentrist was advocating the possibility of a thorough Spirit Christology that would complement the dominant Logos Christology: a Christological programme pursued from a Trinitarian perspective, highlighting the mutual relations between the Son and the Spirit in the incarnation.

And even when heard, the prophets are heard rather selectively, as determined by the hearer’s special interest, whether she is an “end-times” buff, a “Jesus on every page of the Old Testament” christocentrist, or a social justice advocate.

This contrast between Jefferson and many a present-day “christocentrist” is one more exemplification, applied in this instance to a crucial religious figure, of the dissociation of sensibility, the divorce of the imagination’s world from the intellect’s conviction concerning the real world in modern literature, of which T. S. Eliot and so many other modern critics have spoken.

Luther became an effective affective christocentrist.

The christocentrist position arose when, about 1100, it began to be taught that the cause of Christ’s incarnation was God’s predestining man to deification—a christology, in other words, developed in relation to a particular view of God’s eternal will for the temporal order.

Nevertheless, I am a Christian believer, a Roman Catholic scholar—self-described as a credal trinitarian, incarnationalist, christocentrist theologian who in believing knows that which he believes.

Traces the evolution of Knitter’s pluralistic theology of religions from his beginning as an exclusivist, through later christocentrist and theocentrist stages, to his current soteriocentrism, focusing on the latter - a kind of liberation-theology of religions.

This remains a crucial issue for the christocentrist position, however much qualified.