David

Sermon on the Mount vs Nicene Creed

27 posts in this topic

On 22/03/2017 at 8:44 PM, David said:

Ok, please do when convenient.


I looked up Raymond E. Brown's commentary on John 20:28 in the Anchor series p 1046-1048.

"When finally he does believe, Thomas gives voice to his faith in the ultimate confession, "My Lord and my God"
...Thomas has penetrated beyond the miraculous aspect of the appearance and has been what the resurrection-acension reveals about Jesus
...the closest we come to the Johannine formula is Ps XXXV23: "My God and my Lord".
This, then, is the supreme christological pronouncement of the Forth Gospel. In ch. i the first disciples gave many titles to Jesus, and we have heard still others throughout the ministry: Rabbit, Messiah, Prophet, King of Israel, Son of God.  In the post-resurrectional appearance Jesus has been hailed as the Lord by Magdalene and by the disciples as a group. But it is Thomas who makes clear that one may address Jesus in the same language in which Israel addressed Yahweh.
...It is no wonder that Thomas' confession constitutes the last words spoken by a disciple in the Forth Gospel (as it was originally conceived before the addition of ch. xxi) - nothing more profound could be said about Jesus.
...as Hos ii 25(23) promised, a people that was formerly not a people has now said, "You are my God". This confession has been combined with the baptismal profession "Jesus is Lord", a profession that can be made only when the Spirit has been poured out (I Cor xii 3)."
 

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On 3/22/2017 at 8:44 PM, David said:

Ok, please do when convenient.

Dictionary of the Later New Testament and Its Developments p161-163

"Dunn finds that Jesus held to Jewish monotheism and that although he say himself as a prophet empowered with God's Spirit (see Holy Spirit) and as having a clsoe relationship with God, he did not understand himself as a divine figure.  Dunn believes that in response to the resurrection and the emergence of a theology of exaltation, whereby Jesus was envisioned as seated in heaven at God's right hand, Jesus came increasingly to be viewed as sharing in divine functions. This christology in time grew into expressions of deification, which in non-Jewish Christian circles led to assertions of Jesus's equality, even identity, with God.

Dunn's argument with respect to the land, election and Torah are well taken, but his arguements with respect to monotheism and christology require some qualifications. It can plausibly argued that the recognition of Jesus' divinity began during his ministry, not in the early church in response to the resurrection.  Such an arguement would appeal to messianic traditions that imply a divine status for the Messiah...Of course this is not to say that the trinitarian monotheism and christology of the fourth and fifth centuries represent no significant advacncement of Jesus' teachings and activities.  The contribution to the Jewish-Christian rift that the deification of Jesus made will be explored further in section 3 below.

3. The Divinization of Jesus
The tendency of the Greco-Roman church to deify Jesus in the absolute sense, that is, to intensify Johannine and Pauline christology in terms of Jesus as God (in contrast to Ebionite christology), only made Christianity all the more unacceptable to Jews. The divinisation of Jesus stood in tension with strict Jewish mono-theism...As has been suggested above, the roots of deification are probably to be found in Jesus' teaching and activities. But at best the sense of divine identity is implicit and only hinted at.  It is in the theologies of Paul and the Fourth Evangelist that the divinization of Jesus became explicit and then paved the way for the absolute deification that would later characterize Greco-Roman Christianity.

[The italics part is what if I recall correctly the only part quoted in LOTE]

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