Post-Enlightenment Christology

The scholarly reinterpretation of Jesus in the Enlightenment was not formally endorsed by any ecclesiastical tradition. Rather, it was the personal opinion of theologians that began to reorient Christian thinking about Jesus. The official teachings of all Christian churches, Protestant and Catholic alike, about Jesus remained largely unchanged. Christological reflection in the 19th century was encumbered by the critiques of the Enlightenment—the repudiation of the supernatural elements in the Gospels, the challenge to metaphysical thinking and to the notion of revealed morality. This assault on traditional views raised fundamental questions for the entire Christian religion and had substantial implications for Christology. Friedrich Schleiermacher (1768–1834) focused on what classical Christology would have called the human nature of Jesus and argued that Jesus had a unique consciousness of God as well as ethical self-consciousness, the latter theme carried forward by Protestant theologians such as Albrecht Ritschl (1822–89) and Wilhelm Herrmann (1846–1922).
Scholarly reflection on the historical Jesus continued in the 19th century with the work of David Friedrich Strauss (1808–74), whoseLife of Jesus Critically Examined (1835) rejects both the supernatural and the natural interpretations of Jesus in favour of a “mythical” interpretation, according to which the story of Jesus illustrates timeless truths (“myths”) but not historical facts. In a brilliant study, The Quest for the Historical Jesus (1906), Albert Schweitzer, later to gain fame as a missionary doctor in equatorial Africa, argued that the pursuit of the historical Jesus depended on a preconceived notion of Jesus as moral teacher that left the apocalyptic aspects of his message completely unconsidered. Schweitzer’s book, along with neoorthodoxProtestant theology (teachings that reaffirmed traditional Protestant Reformation creeds and rejected biblical literalism), cast grave doubt on the notion that it was possible to arrive at a historically objective portrait of Jesus. Nevertheless, the project was continued in the work of scholars such as Rudolf Bultmann (1884–1976), who attempted to “demythologize” the New Testament, and E.P. Sanders (for an example of this approach, see Jesus), who adopted a minimalist stance about what can be said about the historical Jesus.
Roman Catholic Christological reflection since the 16th century has sought to come to terms with the challenges of the Enlightenment, especially as these have been raised by Protestant theology. Catholic discourse, all the same, has not had a distinctly Catholic orientation but sought to deal with issues germane to Protestant theology as well. Catholic post-Enlightenment Christology, more so than Protestant reflection, has encountered problems posed by the tension between historical-critical scholarship and dogmatic pronouncements; the teaching office of the Roman Catholic Church has sometimes set narrow parameters, such as in the Modernist Controversy of the late 19th and the early 20th century, for what was permissible historical scholarship. The Catholic understanding of the development of dogma as the unfolding of implicit prior affirmations suggested that the formation of the Christological dogma was the development of historically demonstrable claims as well as the self-understanding of Jesus. At the same time, Catholic theologians such as Karl Rahnerand Edward Schillebeeckx have acknowledged the historicity of the dogmatic pronouncements and have insisted on allowing for new and fresh interpretations without forfeiting their essential content... source