&. e need for multiple integration in Christology as well as the Christologicalcorrelation of all theology must not raise any doubts nowadays. As we haveseen, this is supported by the clear indications of the last Council as well as bythe multiple tendencies that can be seen in the post-conciliar renewal of theology.e Christological correlation of theology profoundly corresponds notonly to its unity, but also to its return to biblical sources, to apostolic traditionand its kerygmatic character, the proclamation of the mystery of salvation andthe call to faith. Similarly, the systematic integration of Christology itself, thegreater link between biblical and speculative Christology and the mystery of theIncarnation and the mystery of Redemption allow it be possible to make fromthe mystery of Christ the central theme of the entire lecture on dogmatic theologyand, more importantly, to show Christ and his salvific works as eternallyliving and highest value in which we are involved and to which we are to makea full consecration. e integration of the different directions of Christologybetter reflects the unfathomable richness of the revealed truth about Christand the history of constant efforts of Christian thought to penetrate this truthmost deeply. It also takes into account the specific circumstances that haveled to the gradual clarification of the various aspects of the mystery of Christin dogmatic definitions. Finally, it emphasises the fact that one and the sameChristian faith has been expressed over the centuries in different traditions in theEast and West, and that there has almost always been a variety of theologicalapproaches to one and the same Christological dogma. erefore, such an integrationof Christology is of great importance for the preparation of ecumenicaldialogue and the proper exposition of the problems of theological pluralism andreinterpretation of dogmas.3. However, it is difficult to find any ideal way to achieve this correlation and integration.Attempts made so far show many different possibilities, each of which has its advantages and disadvantages. As for the Christological correlationof the whole theology, especially the dogmatic, one can take Christology – thescience, the work and Christ Himself – as the starting point for the lectureof all other theological treatises because the whole salvific economy of God wasrevealed to us fully only in the mystery of Christ. It is also possible, followingthe traditional dogmatic system, to consider Christology as a central theologicaltreatise and to show that the whole revelation of God and the history of salvationwere directed towards Christ, that in him they found their full realisation,and that the further history of salvation in the Church in the world until thesecond coming of the Lord is the continuation of Christ’s salvific work andderives its meaning and effectiveness from the mystery of the Incarnation andRedemption. e systematic integration of Christology itself can also take ondifferent forms. It is possible to move from Christ’s work, His words and deedsto His person, or from Christ’s person to His work. In other words, it is possibleto begin by showing what Christ has done, and then analyse who he was, or viceversa. e first way is probably more in line with the biblical phenomenologicalcharacter of the latest approaches to Christology. e second follows the lineof traditional concepts.Integration in the historical direction can also be carried out in differentways. e prospective method recommended by the Council can be adopted,i.e. to show the gradual development of the revelation of the mystery of Christin St. and N. e Testament and the development of an awareness of faith in thismystery in the history of the Church up to the present day, the formation of differenttraditions and many theological approaches, while preserving the essentialidentity of faith, is precise where necessary in symbols of faith and dogmaticdefinitions. It is also possible to use a more traditional retrospective method,i.e. to present today’s awareness of the Church’s faith in the mystery of Christwith various theological controversies and emerging problems, and, going backthrough centuries of Church tradition and the development of theological thought,to show the whole historical-biblical background of Christian Christology. iswill prove its identity and at the same time its constant development and richnessof views. us, theologians, lecturers and textbook authors have differentpossibilities to implement the postulates of correlation and integration. elack of one ready-made model in this field as a result of the ongoing processof post-conciliar renewal of the entire theology sometimes gives rise to someanxiety. However, it is a creative anxiety, protecting against routine and ossification.is situation makes it necessary to rethink and adapt the lectures on thecentral mystery of Christianity to the current conditions and needs of the listenersin order to revive their faith and commitment to the salvific work of Christ.
Our Common Breath: ‘Conspiration’ from the Stoics to the Church Fathers
