The knowledge of Christ refers to one of two possible, and at times related, topics in Christology: one addresses how Christians come to know Christ, the other focuses on the knowledge of Christ about the world. Discussions regarding the knowledge of Christ have had a central place in Christology for centuries.The knowledge of Christ by Raymond Moloney 2000 pp 4-11 In the 20th century, the interplay between the two concepts was epitomized in the title of a book by Hans Urs von Balthasar: "Does Jesus Know Us? Do We Know Him?".Does Jesus know us--do we know him? by Hans Urs von Balthasar 1983 page 11
Christian teachings on what it means to "know Christ" effectively gave rise to the field of Christology, beginning with Apostle Paul's discussion in Philippians 2:5-6 about the relationship between Christ and God.
Different Christian traditions have recommended varying paths for gaining a better knowledge of Christ. While some traditions focus on sharing in Christ's sufferings, others emphasize the importance of scripture; while others suggest that the reading of scripture should be accompanied by specific spiritual exercises and contemplations.
Approaches to discussing "Christ's knowledge" generally have used two separate methodologies: one which relies solely on the analysis of the New Testament text itself, the other based on theological reasoning to infer further principles beyond the text. These two approaches, as well as the methods of interpreting specific Gospel passages have given rise to differences among Christians on this topic.
Knowing Christ
The Epistle to the Philippians has been the subject of much Christological research. Ralph P. Martin argues that Philippians 2 may be considered the beginning of the field of Christology, specifically referring to the rich analysis that Apostle Paul began in Philippians 2:5-6 regarding the relationship between Christ and God.Where Christology began: essays on Philippians 2 by Ralph P. Martin, Brian J. Dodd 1998 pages 1-3 Veronica Koperski views Philippians 3 as the beginning of the analysis of how Christians know Christ.The knowledge of Christ Jesus by Veronica Koperski 1996 pages 5-17
Paul's statement in Philippians 3:10-12 is preceded by his assertion in Philippians 3:8-9 regarding the supreme value of the knowledge of Christ above all else. In Philippians 3:10 Paul uses the Greek verb gignoskein (γιγνώσκω) which implies "personal knowledge", rather than an intellectual understanding. It is not Paul's aim to "know about Christ" but to know Christ.The letters to the Philippians, Colossians, and Thessalonians by William Barclay 2003 pp. 72-75
In 325 the Nicene Creed mentioned the Holy Spirit, but it was only in 381 in the Council of Constantinople that it was formally affirmed that Christians gain the knowledge of Christ through the Holy Spirit who enlightens them to Christ.Faith of Our Fathers: A Study of the Nicene Creed by L. Charles Jackson 2007 page xxviii
Saint Augustine discussed Philippians 3:10-12's reference to the knowledge of Christ in his Sermon 169. Augustine viewed the power of resurrection not simply as that of rising from the dead, but the twofold power Christ exercises over Christians: first in terms of their future resurrection, secondly in terms of their redemption. Many other Christian thinkers from Ambrosiaster to John Chrysostom followed that trend and equated the knowledge of Christ with faithful Christian living.
Thomas Aquinas often referred to the eagerness of Jesus to teach, but he emphasized that unlike the words of other teachers, the words of Jesus could not be understood simply by hearing or reading them, but required their being heard through the Holy Spirit. Aquinas wrote that the root and fountain of our knowledge of God is Christ, the Word of God, and that all knowledge of God flows towards the faithful from the fountain that is Christ.Reading John with St. Thomas Aquinas by Michael Dauphinais and Matthew Levering 2005 page 89 Aquinas saw two groups of people who prohibited themselves from knowing Christ. The first group are those whose sensuality limits them to the earthly world of senses and not open to spiritual growth. The second group are those who are morally corrupt.Reading John with St. Thomas Aquinas by Michael Dauphinais and Matthew Levering 2005 page 205
The Protestant Reformation placed more emphasis on knowing Christ through scripture than by sharing his sufferings or through Holy Communion.Jesus: the complete guide by Leslie Houlden 2006 page 219 The concept of grace was at the center of Martin Luther's theology, and he believed that the saving work of Christ was delivered through the Gospel, viewing the works and words of Christ as the path to knowing him.Jesus: the complete guide by Leslie Houlden 2006 page 565 Luther's great collaborator, Philipp Melanchthon was critical of the approach of Thomas Aquinas and scholastic Christology. His salvation oriented approach resonated with Luther's focus on justification and resulted in his coining the statement: "To know Christ means to know his benefits and not to reflect on his natures and modes of incarnation". Melanchthon deleted this statement from later editions of Loci Communes, but it has been associated with his views, and those of the followers of Luther.Christology: Biblical And Historical by Mini S. Johnson, 2005 pages 8081
John Calvin viewed the understanding of Christ's mission as an essential element of knowing him: knowing Christ involves an understanding of why he was sent. In Calvin's view humans are not capable of understanding God in his own right, and can only begin to know God through Christ.Calvin's Christology by Stephen Edmondson 2004 pages 86-87 In Institutes of the Christian Religion (II.xv) Calvin was critical of those who know Christ "in name only", e.g. those who simply teach that Christ is the Redeemer without understanding or teaching how he redeems. For Calvin knowing Christ involves knowing his power and dignity in terms of the threefold office: as priest, prophet and king.Calvin's Christology by Stephen Edmondson 2004 pages 170
For Luther's contemporary, Ignatius of Loyola, the ability to know Christ could be improved through specific forms of meditative exercises. Loyola's Spiritual Exercises require about 30 days of Christian meditation, contemplation and mental imagery, with the goal of knowing Christ more intimately and loving him more ardently.Teaching world civilization with joy and enthusiasm by Benjamin Lee Wren 2004 page 236 The exercises continue to be used by Jesuits to date.
By around the 14th century in the Byzantine Empire, the tradition of hesychasm was developed, (most probably by St. Gregory of Sinai) and was supported by Saint Gregory Palamas. This style of mystical prayer and contemplation continues to be used in the Eastern Orthodox tradition as a spiritual practice that facilitates the knowing of Christ.The Byzantine Empire by Robert Browning 1992 page 238The last centuries of Byzantium, 1261-1453 by Donald MacGillivray Nicol 2008 page 211
In the Catholic tradition, saints beside Ignatius of Loyola have suggested prayer and contemplation on scripture as a path to knowing Christ better. In The Way of Perfection, St. Theresa of Avila taught her nuns how to try to get to know Christ by using mental prayer.The Way of Perfection by Teresa of Avila 2007 page 145 While the Catholic Church supports Christian meditation as beneficial in knowing Christ, in the letter Aspects of Christian meditation it specifically warned against using non-Christian (e.g. modified Buddhist) styles of meditations as an attempt to know Christ.Vatican web site: Aspects of Christian meditation
Christ's knowledge During the Apostolic Age, it was common in the Jewish tradition to assume that prophets in general had special illuminations, which later came to be called "infused knowledge" in Christian theology. An example reference is made in where the Pharisee expected a prophet to know about the woman who touched him.
Three specific levels of knowledge are often discussed in Christology as beatific, infused and acquired knowledge.Jesus the Christ by Thomas Gerard Weinandy 2003 pages 88-91 Those (such as Thomas Aquinas) who adhere to the principle of the perfection of Christ reason that he must have had beatific knowledge of all things from The Word from the very beginning due to his perfection. However, the views of Aquinas are not generally accepted by all Christians.Aquinas in dialogue by James Fodor, Frederick Christian Bauerschmidt 2004 page 19
Specific Gospel passages such as and point to Jesus being a revealer of new knowledge, based on his special relationship with God the Father: "no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son". Moreover, these two passages can be read to imply an equality in the relationship between the Son and the Father.
However, the question of whether Christ had complete knowledge on earth prior to his Ascension has been subject to debate. In the analysis of the Gospels, one point of contention has been the two parallel verses in the Gospels of Matthew and Mark which refer to knowing the "day and the hour". While states: "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father," in most manuscripts does not include the words "neither the Son".John P. Meier "How do we decide what comes from Jesus" in The historical Jesus in recent research ed. James D. G. Dunn, Scot McKnight. p.127
In various Christian traditions, different solutions to this issue have been proposed, throughout the centuries. Cyril of Alexandria argued that it was "without doubt" that Christ did know the hour, but was emphasizing this from a passing human perspective.Carl Magon Handbuch der Patrologie und der kirchlichen Litteraturgeschichte Vol. 1 p850 1864 "Eben so wenig toenne der Einwand: Jene Stunde weiß Niemand, weder der Sohn noch die Engel des Himmels, sondern nur der Vater allein, etwas verschlagen. Er sprach so, um das seiner Menschheit Passende vorzubringen, daß er es wohl wußte" Other solutions along that line of reasoning have suggested that Christ had no "communicable knowledge" in a form that could be understood by the Apostles. Further approaches suggest a multi-level knowledge structure for Christ in terms of what can be revealed to humans, etc.The knowledge of Christ by Raymond Moloney 2000 page 30-39
Historically, in orthodox Christianity the issue of the Hypostatic union posed the question of whether the knowledge found in the Divine component was identical with God's knowledge.Orthodox Christianity by Carl S. Tyneh 2002 pages 67-69
Writers on church history from as early as Louis Ellies du Pin in L'histoire de l'Eglise (1712) have also noted the role of Mark 13:32 in the controversies surrounding Arianism.Louis Ellies Du Pin A new history of ecclesiastical writers p69 English translation of William Wotton 1693 "No Man knoweth the Day of Judgment, nor yet the Angels, nor the Son, but the Father only: From whence the Arians concluded. That the Knowledge of the Father being more extensive than that of the Son, his Nature must be more excellent."
Roman Catholicism