Robert Matheus: The Christology of AphrahatIntroduction: Aphrahat (abridged: A.) belongs to the Syriac, Semitic world, which had in the fourth century arelative autonomy from the developments in the Greek world and had practically no contact with the moredistant Roman world. He is a typical representative of this circle of tradition. Yet, his Demonstrationscontribute to the christology as a link between the New Testament writings and the Christian postbiblicaltheology. As can be expected from a writer from this period and region, he has not developed a systematicaltreatise on this subject which has caused so many theological disputes and regrettable divisions inchristianity, but rather wants to be a witness of the Christian faith in the person of Christ against the Jews andthe Jewish-Christian sects.Christology: Demonstration 17Especially Demonstration 17 is consecrated to this topic, though the term ‘Word’ is not mentioned. To theaccusation of the Jews that Christians "worship and serve a man who was begotten, a son of man who wascrucified, and ye call a son of men, God. Though God has no son, ye say concerning this crucified Jesus, thatHe is the Son of God", he replies (17:2):While we grant to them that He is man, and at the same time honour Him and call Him God and Lord, yet it is not inany novel fashion that we have so called Him ... yet it is a sure thing with us that Jesus our Lord is God, the Son ofGod, and the King, the King's Son, Light of light, Creator, Counselor, Guide, the Way, Redeemer, Shepherd, Gatherer,the Door, the Pearl and the Lamp; and by many names is He surnamed.To prove that, he quotes the scripture in which God Himself used such terminology towards men. God calledMoses 'God' (17:3):He (God) called him (Moses) 'God' for He said to him: ‘I have made you a God unto Pharaoh... Aaron your brothershall speak for thee unto Pharaoh and you shall be unto him as a God’.To justify the title “Son of God” he argues: God Himself had called Israel His “fir...