The Notebooks of Schubert Ogden

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H. R. NIEBUHR ON CHRISTOLOGY ll (CC, 16).  

IIJesus Christ represents the incarnation of radical faith to an even greater extent than Israel. The greatness of his confidence in the Lord of heaven and earth as fatherly goodness toward all creatures, the consistency of his loyalty to the realm of being, seem unqualified by distrust or by competing loyalty" (RMvJC, 40, 42).

II [In their encounter with Christ, people discern a] devotion to the one God, uncompromised by love of any other absolute good. IPeople learn that] there is no other finally love worthy being, no other ultimate object of devotion, than God; He alone is to be thanked; His kingdom alone is to be sought II [Christ is] the focusing point in the continuous alternation of movements from God to man and man to God.. II (CC, 29). 

" [In Christ] the word of God as God1s oath of fidelity8@~9mes flesh .. in this sense that he was a man who single-mindedly accepted the assurance that the Lord of heaven and earth was wholly faithful to him and to all creatures, and who in response gave wholehearted loyalty to the realm of being" (RMWC, 42)."[Christ is] the personal companion who by his loyalty to the self and by his trust in the Transcendental One reconstructs the broken interpersonal life of faithII [Christ1s faith] is humanity in idea, "in essence. This, ll (IlFaith on Earth,1I 5). vJe say, as we regard him, is what we might be if we were not the victims and the perpetrators of treason and di strustll (IbiJ!., 15).

1.Niebuhr stresses the IIdual rolell of Christ, expressly referring this to lithe much criticized Ritschlian theology and ethics of the nineteenth century" (RS: 174). Thus Chri st was both lithe perfect man, the moral emergent~1 and lithe savior who set faltering, stumbling, guilty men, forever transgressing their own moral law, back on their feet.1I Correspondingly, IIwhen we think of the Christian ethics as one of responsibility to God in all reactions to action upon us Itle al so are under the necessi ty of seeing Christ in a double role. 1I "Jesus Christ appears not only as the symbol of an ethos in which the ultimate response to the inscrutable power in all things is one of trust. He is also the one who accomplishes in [Christians] this strange miracle, that he makes them suspicious of their deep suspicion of the Determiner of Destiny" (175). liThe movement beyond resignation to reconciliation is the movement inaugurated and maintained in Christians by Jesus Christ. By Jesus Christ men have been and are empowered to become sons of God ll (177). Thus Jesus Christ is lI our reconciler to the Determiner of Destinyll (178). Clearly, Niebuhr wishes to claim more for Christ than that he is the supreme example-lIthe first and only Christianll (163). As he puts it, Christ's "personal historical action is understood as God's way of making what is impossible for men possible. Christ makes it possible for men to participate in his kind of life, to become somewhat like Christ despite the vast disparity between a unique son of God and all the prodigal children of the Almighty" (163). A comparison with what Niebuhr says about Christ elsewhere suggests that, while Jesus l perfect trust in God and perfect loyalty to God is his exempla~ role, his perfect }Qyal!t to the realm of being, and, specifically, his loyalty to the self, is his empowering role. In his loyalty to others, God's own loyalty becomes incarnate-or, as Niebuhr puts it, lithe 

word of God as God's oath of fidelity became fleshll

2. This interpretation is confirmed by what Niebuhr says about Christ in liThe Triad of FaithlJ : liThe wonderful thing about Jesus Christ was his double relationship of faith in God, complete confidence in God and complete loyalty or faithfulness to God. Complete confidence in him, trust in him .... This strange thing, so unique, which makes him different from all us suspicious men. Loyalty to God, faithfulness to God, in Jesus even more than in Job .... And then you see in him a marvelous loyalty to man. Not confidence in man, but loyalty to man. . hence He seeks and saves the lost. He is so loyal .... so He invites our loyalty to Him.. But

if we want to be loyal to Jesus Christ we are required to be loyal to that which transcends Him; namely, to the cause to which He is loyal; . we are required to trust not only in the goodness of Jesus Christ but we are required to trust in the Lord of heaven and earth•... unless there enters into our existence the demonstration, as it were, of the loyalty of the Lord of heaven and earth to this One who was loyal to Him and so loyal to his fellow man we can't believe in God.. Unless God was loyal to the one who was loyal to Him and who trusted Him to the uttermost, we shall forever remain suspicious of the Source and Origin of all things, the One whom Jesus Christ called Father, but whom we can't call Father unless He saves(RM~-JC: 42). But, then, Niebuhr's christology has to come to terms with the kind of criticism that Bultmann makes of Herrmann's; i.e., Jesus l own faith, whether his trust or his loyalty, including his loyalty to others, is at best a phenomenon of the past, which I could not conceivably experience today. Jesus is not loyal to me, nor can his loyalty be empowering of me, whatever may have been the case with his contemporaries. Christ from the dead" (liThe Triad of Faith": 9 f.).
3. Elsewhere, Niebuhr speaks of Jesus Christ as !lone who points beyond himself to the cause to which he is faithful and in faithfulness to which he is faithful to his companions--not the companions encountered in the church but in the world to which the Creator is faithful, which the Creator has made his causell (RS: 86). Clearly, it is through Jesus l own confidence in and faithfulness to the Creator's cause that he is faithful to all his human companions and that the Creator's own faithfulness becomes incarnate (cf. RMWC: 42).

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