Keywords
hypostatic union
Jesus’ knowledge
Jesus’ self-consciousness
mystical experience
How to Cite
Abstract
The question of the knowledge of Jesus is one of the most vividly debated issues in Christology today. The dynamics of this debate is caused by the lack of dogmatic declarations, the modern discoveries of human sciences and critical approach to the concept of omniscience resulting from the beatific vision (visio beatifica) of Jesus, which for many centuries was adopted almost on a par with dogma. The article compares contemporary theories of Jesus' knowledge cross-sectional, points to theologians' mutual inspirations, and analyses the strengths and weaknesses of the most important concepts. The primary role in the article is played by the historical-critical method, which makes it possible to show and analyse the changes in the ideas of Jesus' knowledge, which gradually abandoned the attribution of omniscience to Him. The theologians of the Reformed Churches, who were the first to recognise the paradoxes of Christ's omniscience as part of kenotic considerations, had a particular share in these developments. They wondered why, if the Incarnate God renounces His divine attributes, He would not also relinquish omniscience. Their reflections and the progressive development of the human sciences were an inspiration for many Catholic theologians, who in the 20th century also gradually began to notice the limitations of Thomas Aquinas' theory ascribing omniscience to Jesus. They have developed new ideas drawing on recent anthropology, philosophy, psychology and the human sciences. The most interesting of the theories are the hypotheses based on the mystical experiences of Jesus, which, without undermining the dogmas of His fully human nature, try to explain how He was able to contact the Father and gain knowledge of His mission. The development of new theories of Christ's knowledge by Catholic theologians, on the one hand, made it possible to approximate positions on this issue with the theologians of the Reformed Churches. On the other hand, it paradoxically opens up prospects for dialogue with some defenders of the visio beatifica concept, who allow its reinterpretation through the category of mystical experience.
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