1. No category

THE EARLIEST CHRISTOLOGIES
Author(s): R. P. Casey
Source: The Journal of Theological Studies, New Series, Vol. 9, No. 2 (October 1958), pp. 253-277
Published by: Oxford University Press
Stable URL: http://www.jstor.org/stable/23960505
Accessed: 31-03-2015 20:28 UTC
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at
http://www.jstor.org/page/info/about/policies/terms.jsp
JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content
in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship.
For more information about JSTOR, please contact [email protected].
Oxford University Press is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Theological
Studies.
http://www.jstor.org
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
EARLIEST
THE
CHRISTOLOGIES
is obviously necessary and advantageous that the most funda
mental questions of N.T. criticism should be periodically reopened
IT
current
and
of these
earliest
merit
is the
It
has
question
the
with
It
is the
but
all'.
which
We
be
can
have
was
as
himself
John's
was
to one
upon
different.
He
had
ing upon
him
like
one
received
a vision
no sense
of the
in fact
of the heavens
a dove
and
he heard
he
which
The
com
to hear
something
and the Spirit5
heaven
as
he
of which
purpose
from
us
which
thronged
experienced
voice
of
story
brings
estimate
which
opening
Jesus
mission
date.
the avowed
God's
however,
When
reminiscence
to the
crowd
can,
mission.
Mark's
and
a baptism
but
this
the
which
of the formulas
of his future
personal
in
and
himself.
at a later
Baptism
ap
although
him
to
Baptism
of Jesus
is
be
as a starting
be discounted
of the
with
earliest
can
himself,
of the implications
experience
it. As
of sins,4
remission
must
of his disciples
of the
Jesus
preaching,
which
rest on Jesus'
to Jesus'
is possible
placed
the
or more
be taken
attributed
he had
the
period
are
story
christology
to see why the evidence
thought
to co-ordinate
therefore,
earliest
should
the mind
viz.
the Baptist,
account
earliest
The
that
suggests
with
others
analysis
source,
disciples
must,
municated
The
one
no
Baptism
tendency
this
that
concerned
of view.
about
Jesus
by
contexts.2
by John
in life3 and
close
advanced
deal
to
point
it is difficult
'primitive',
of what
by a critical
only
baptized
the
very
in their
had
not
little
primitive
in the
Jesus
and
ways
is certainly
detected
employed
about
iii and
most
also
different
or others.
Robinson
ii and
One
reconstruc
is primarily
of 'the
paper
a somewhat
is a natural
This
sources.
of this
purpose
of views
a number
in Acts
the
by himself
T.
J. A.
Robinson
be caught
different
know
Dr.
speeches
may
from
in quite
of Acts,
point.
of the
Dr.
reflection.
and
of all—is
either
Jesus,
by
again.1
research
difficult
about
article
of opinion
history
proached
held
raised
a glimpse
christologies
The
views
been
by further
the most
of a recent
christology
in the latter
of
revised
questions—perhaps
of the
tion
answers
quite
descend
saying
1
J.T.S.,
N.s., vii (Oct. 1956), pp. 177-89·
2 This
of all so-called
is true of the early documents
'founded
religions'.
3 Mark i.
K. Lake, Beginnings, i, pp. 300, 321.
14.
4 Mark i.
el s αφεσιν αμαρτιών leaves no room for ambiguity.
4. The construction
5 This use of το
is arresting and probably reflects
ττνίΰμα without qualification
Christian
rather than Jewish usage. Cp. Mark i. 12. It is common
in Paul but
in Jewish sources is qualified:
'the Spirit of the Lord', i.e. Jehovah's
Spirit, 'the
Holy
Spirit,'
&c.
G. Dalman,
[Journal of Theological
Studies,
Die
Wortejesu2
(1930),
p. 166.
N.S., Vol. IX, Pt. 2, October 1958]
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R·
254
'Thou
art my
then
the
the mark
was
are
where
provided
of a prophet
and
there
The
delight'.1
he withstood
Q,3
by
in later
and
a metathesis
Lord,
I taken
have
places
In the O.T.
of the
Spirit
desert
of which
details
CASEY
in thee
Son,
into
recollections.
Jesus'
by
him
propelled2
Satan,
by
beloved
ρ·
also
presumably
tradition,
Jewish
are numerous
from
possession
own
for Jehovah's
Spirit
temptations
influence,4
to the divine
parallels
Voice appointing individuals to specific tasks or giving them directions,
are
an
Amos,
Samuel,
e.g.
task
assigned
mission
Jesus'
Is,
ii. 7, but
the
than
the
therefore,
believed
himself
and
Isaiah,
of Ps.
suggestive
Ezekiel.5
apart
analogy
fails,
the role
of the
'son'
to be
could
of the
story
in the
line
art my
Son'
of appointment
to
be
to
notion
as depicted
a prophet
'Thou
words
the
as nothing
of the
implication
called
The
from
less
apposite
ii. 6, 8, 9, 12.
in Ps.
that
Baptism
Jesus
estab
of succession
lished by the prophets of O.T. ? At the beginning of the Christian era
the
age
circles
end
of prophecy
it was
of the
such
Baptist
thought
world
believed
that
it would
and
tasks
to
When
Jesus
was
honour
perform
rejected
save
the
and
to
begin
again
but
era,8
these
at Nazareth
in his own
ended6
have
of judgement.7
day
of the new
a prophet
novel
without
was
had
not
Jesus
the new
been
he remarked
country
and
but
before
among
in
the
saw
apocalyptic
catastrophic
in John
of prophets
line
defined.
traditionally
that
a prophet
his own
the
had
is not
folk and
in
1 The
with modi
of allusions
utterance as it stands seems to be a composite
συ el 6 υιοί μου (Ps. ii. 7 υιός μου el συ); άγαττητό; (Gen. xxii. 2); èv σοι
£\>Ζόκησα (2 Sam. xxii. 2, Isa. xlii. 4).
2 The
in
expression
ΐκβάλλα is in this context harsh and is toned down
but is used of exorcism
Matt. iv. i, Luke iv. 1. The usage is hardly classical
here the
and indicates
Christ's
i. 34) to describe
(Mark
power over demons
fications:
Spirit's action on Jesus. Cp. Matt. ix. 38.
3 Matt. iv.
3; Luke iv. 3.
4 G. F.
Moore, Judaism, i (1950),
pp. 237, 421; ii (1950), p. 371.
5 In some modern commentaries
the divine utterance at the Baptism is called
Bath qol means
a bath qol, although
this is by no means
certainly justified.
literally a 'daughter of a voice', i.e. an echo. The key passages for its use is Sank.
not as a direct revelation,
11 a (Strack-Billerbeck,
i, p. 125) where it is described
die prophet. Begabung
as in Mark i. 11, but as a pale substitute for it. 'Nachdem
mit den letzten Propheten
in Israel aufgehôrt
hat, ist man auf die Bath-qol
denn
der Prophétie
Dieser
Ersatz
ist aber kein vollwertiger;
angewiesen.
wâhrend das prophet. Wort unmittelbar vom Heil. Geist ( = Geist der Prophétie)
nur mittelbar zu Israel
ausging, redet Gott durch die Bath-Qol
der Gottes-stimme.'
There is, however, no question
Widerhall
Mark i. 11. God spoke directly to Jesus, as to the Prophets.
what it
suffice to explain Jesus' experience.
It was precisely
of it presumably
reflects Jesus' own.
description
6
Strack-Billerbeck,
i, p. 125; Moore, Judaism, i, p. 240.
7 P.
der jiidischeti Gemeinde2 (1937),
Volz, Die Eschatologie
8 Matt. xi.
9, 14; Luke vii. 26.
; sie ist eben nur
in
of indirection
No analogy will
was
and
Mark's
p. 195.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
EARLIEST
THE
his own
but
A second
are
quite
(Peter?),
Ό
heard
the
in
intimacy
probably
they
been
to sleep.
The
but
by any
as
ejaculation
words
divine
'Abba,
not mine
Christian
attendant
'Abba
but
that
can
has
be
hardly
explanatory
gloss
in itself
conveys
a sense
of
which
is
vocation
interpreted
here
dis
Father'
title has
a whole
it is not elucidated
though
his
early
of the
phrase
The
that
objected
that
thy will
is a transparent
of a personally
context
even
unmistakable,
the
but
one
convention
Aramaic.
is found
but the words,
me,
invented
by
not ττάτερ,5
πατήρ,
from
be
and
point
invention,
pass
of himself
It might
at this
as
honour,
to heal.2
thought
overheard
went
in the original
significance
special
cup
as a Judaeo-Christian
here.4
of a word
alone
to have
unlikely
were
Jesus
as a prophet
included
They
the power
as Mark's
let this
before
claimed
case
the
him
255
himself
regarded
role.
and
of what
be regarded
and
theologian,
in this
of Gethsemane.3
leaves
if it be possible,
be done'
ciples
Garden
narrative
therefore,
Father,
been
indication
in the
Marcan
imply
of the future,
isolated
scene
in the
CHRISTOLOGIES
that Jesus
his functions
a knowledge
in O.T.,
must,
may
not define
does
the
This
house.1
or indeed
no
anywhere
in Mark.
else
A
third
clue
to
of the last
account
as a Passover
this
blood
of the
and
ment,
the
a range
a new
leitmotifs
the
Passover
terms
relationship
the
and
of neither
of possible
in the cryptic
explanatory.
1 Mark vi.
out
death,
provided
contradicted
the words
poured
imminent
by
Unfortunately
and
is
of himself
Mark,
between
analogy
Jesus'
established
left with
meal
covenant
an
indicating
lamb
view
Jesus'
supper.6
'this
for
is my body'
and
slaughter
and
that
an analogy
initiated
utterances
God
of Mark
Jesus'
xiv.
: all
22-24,
4-5. This can be pressed to mean, Ί, too, am a
were not honoured
in their own
mean, 'Since the Prophets
should I be?'
2 ι
Kings xvii. 17 ; 2 Kings iv. 33 ; Luke vii. 11 ; Mark iii.
3 Mark xiv.
36.
4
S. Marc, p. 388; Strack-Billerbeck,
ii, p. 49;
Lagrange,
'this
of the
transparent
man
Marcan
regarded
is my
understood
eating
Sacrifice,
and
and
be
between
by
are
analogy
interpretations.7
between
must
many'
the
by
by John,
only
the
but
covenant
self-sacrifice.
and
eating,
these
as
Paschal
we
are
possible
no one
Prophet',
are
nourish
is self
but could
environments,
why
20.
Die Worte
Dalman,
Jem1, p. 157; Jesus-Jeshua
(Eng. trans., 1929), p. 20.
6 Mark xiv. 22 ff.
5
John xvii. 1.
7 The
must
be
read
the
of
Pesahim
10. The
passage
against
background
meal but a kiddush appears
to
theory that the last supper was not a Passover
void it of all significance.
The little groups (haburoth) which held such meals
in the observance
were meticulous
and repre
of the most rigid food regulations
sented an attitude diametrically
to Jesus'. Moore,
Judaism, ii, p. 73;
opposed
H. Lietzmann,
Messe und Herrenmahl
Die Abendmahls
J. Jeremias,
(1926);
worte Jesu (1949),
p. 25.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
256
A fourth
clue
might
CASEY
P.
to be
appear
to the
given
role
Jesus
to
assigned
himself in Mark xiv. 61-64 where the High Priest demands whether
claimed
Jesus
to be the Anointed
the Son
One,
of the Blessed,
and
Jesus
replies Ί am'. The passage is, however, fraught with difficulties: (i) there
is no indication
that any
of Jesus'
were
followers
at the proceed
present
ings; (ii) 'The Anointed One, the Son of the Blessed' can only be under
stood
as the title
and
prestige
of
he was
the
of the
King
Israel
and
the shattered
to restore
expected
Jesus
consistently
abjured
fortunes
such
any
pre
tension, although he was executed on this charge; (iii) Jesus' admission
that
from
the
Son
be called
rare
by no stretch
The
instances
in which
view
for Jesus'
These
form
passages
and
interpretation
Spirit,
of a special
relationship
events
culminating
in the
sacrificial
significance
of a novel
no clear
The
of their
earliest
in the
of the Lord,
Day
in his
synthesis
evidence
account
of the
of the
evidence
of Jesus'
possession
of healing
All
of his
at Caesarea
the
of future
are
of a
and
suggestive
in history,
role
these
self
by
power,
these
but
membra
disjecta
about
of others
opinions
incident
of
from
emerges
of the
in his know
As
knowledge
vocation.
and
hardly
to be one
of foreknowledge
God,
time
dismissed.
conviction
with
inherent
his thought.
tained
his
of his endowments
conception
picture
of our
total
the
politi
can
invention.
motivated
be unhesitatingly
demonstrate
the
for
of that
imagination
Sanhédrin—it
to fill in a gap
felt compelled
sum
the
the
role
(iv)
and
as mistaken
of the word2—appears
it can
in that
of heaven;
is unsubstantiated,
of the Jewish
theologically
of himself
clouds
regarded
before
sense
Mark
by an implausible,
ledge
Priest
been
interrogation
a trial in the strict
on the
High
have
might
but
dangerous
as blasphemy.1
the
him
to distinguish
appears
is to come
by
to Messiahship
cally
One
who
denounced
blasphemy
claim
Anointed
of Man
is con
Jesus
Here
Philippic
of
Jesus
asks his disciples 'Whom do men say that I am?' and is told that some
him
believe
He
presses
to be John
further
Peter
replies
I am?'
and
replies
to this
further
in public.5
tion,
death,
influenced
the Baptist
them
with
'You
and
by the
resurrection
evangelist's
31 he prophesies
of the
are
then
One'.
Son
knowledge
prophets.4
saying
not to discuss
Evangelien2
obviously
events
and
(1911),
p.
3 Mark
i, pp.
him
condemna
a passage
of subsequent
that
immediately
the passion,
of Man,
1
in die drei ersten
J. Wellhausen,
Einleitung
Strack-Billerbeck,
i, p. 1017.
2
Ibid., i, pp. looo, 1024.
4 Matt. xvi.
14 adds Jeremiah.
Strack-Billerbeck,
5 Mark viii.
30.
you
Jesus
the disciples
ordering
viii.
of the other
or one
'Who
are the Anointed
by peremptorily
In Mark
or Elias
the query
by
124;
viii. 27.
7-30.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
his
ascription
at Jesus'
protests
me
behind
with
CHRISTOLOGIES
EARLIEST
of the
title
'the
and
reply
of Man'
are
not
257
In
to Jesus.
an even
takes
Jesus
for you
Satan,
Son
with
'Get
thee
interests
but
line,
stronger
concerned
32
Peter
viii.
God's
men's'.
The identification of Jesus with John the Baptist or one of the pro
to life again
come
phets
with
Baptist
ment
and
Elijah
should
rumour
that
foreign
to
tenders
were
he was
social
and
failed.
with
such
tender
not
The
an
enterprise
only
would
These
early
on
that
his
the
and
and
had
was
as Jesus
who
been
attempted
were
associated
a revolutionary
circle
did
were
anticipated
pre
Persecution,
and
might
inner
pre
economic
undertaking.
execution
more
Jews
maximum
missionaries
actual
The
even
Revolutionary
the
leader
conceived
or by those
revolutions
their
Calvary,
mission.
apostolic
as
explanations.
serious
Romans
their
disciples'
history
such
as offering
enthusiastic
attempts
the
titles
intimates
which
him
this
and
ensue,
in sacri
offered
in some
they
he
a
fact
that
phase
there
field
was
natural
the
assent
direction.
as
title
way
Apostles
to
can
be
to have
appear
he
concluded
circle
of
or
courtesy,
More
teacher.2
religious
on.
go
but
his
to
of common
a
Jesus'
repudiated
positive
Outsiders
give
he
for speculation
Little
a matter
to
estimate
and
is little
open
addressed.
'Sir'
to
College
own
a wide
in that
either
was
is the
arresting
which
by
Apostolic
Jesus'
friends
advances
called
'Rabbi'
In
left his
encourage
the
by
command
reserve.
reticence
not
to
failed
without
Jesus'
from
and
of the
cross
more
wonder
be.
importance
did
the
jeopardize
plans
the
was
by
that
punishments,
original
fice upon
One
Abortive
possible.
in
to
of the
identification
the
role
resort
in Palestine
quo
that
to
of
treated
rumour
could
them
own
Jesus'
Master's
conception
gently
stability
imprisonment,
them
own
Jesus'
their
lead
with
It is natural
the Anointed
the status
and
the
about
curiosity
apocalyptically
regarded
is parallel
redivivus.1
him
addressed
as
'Rabbi' (Mark ix. 5, xi. 21 ; Matt, xxiii. 8), although there is no evidence
to suppose
that
rabbinate
of
intimate
pupils.
in this
and
The
regard
of the Elders'.
most
probable
inner
circle
he had
his
less
and
academic
burden
his
than
of the rabbis'
was
Jesus
'Rabbi'
that
were
the training
time3
a radical
implies
the
was
with
and
had
was
little
teaching
features
Most
associated
his
in
rabbis
more
and
their
but
exegesis,
for the 'traditions
regard
and
the
were
rabbis
theological
Jesus'
with
disciples
between
usual
teaching
at least
original
eschatological.
or the erudition
relations
learning
and
instruction
regarded
their
it seems
to
the
pupils
as
1 Matt.
xi. 14; Strack-Billerbeck,
iv, p. 764.
Die Worte Jesu2, p. 272.
Dalman,
3 G. F.
Moore, History of Religions, ii (1941),
2
p. 108; Judaism,
i, p. 288.
621. 2
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
258
their
the
well
with
have
As
had
successors,
potential
case
soon
must
Christology
currents
the
the
ing
and
earliest
Bousset
a term
now
so
revealed
synoptic
of which
the
other
other
later
than
of early
The
clear
the Pauline
Christianity
most
circles
are
Pauline
which
known
had
him
The
but
reflect
survival
not
of the
retain
synoptic
the
the
and
traditions
of development,
in the
flesh,
visionary
and
Jesus
through
were
gospels
an equally
with
contemporary
known
only
all
disposal.
then
material,
synoptic
lines
divergent
not
letters,
epistolary
and
of
as subtly
at our
Pauline
the other
scholars
directions,
many
,
a spurious
evidence
documents
the
experience.
epistles
took
by
κήρυγμα
the better
the
mean
thought
introduced
to suggest
with
by the
The
'apostolic
and
dealt
radically
had
it did
Bousset
The
who
surprising
since
6 Χριστός,
and
used
be
and
these
Like
new
launched
new
ideas.
of
death
and
was
with
a term
Christos.2
the
revived
charged
for new
thought
from
of religious
mission
was
Luke-Acts,
cut
Paul
Gentile
but
literature.
issued
from
forms
may
There
come.
between
ebb
The
clarity
of
including
Johannine
one
also,
not
to the saints.1
were
it could
pitfall
equal
first
delivered
Gemeinde-theologie,
Christian
the
two
represent
this
with
gospels
the
was
of the Lord
have
notions
Kyrios
not obtain,
demanded.
Chronologically
finally
did
would
once
expressions
favoured,
avoided
texts
of them
study
of the Day
End
vocabulary
by new
much
generation
as the
this
for this,
earlier
to flow.
to be called
which
uniformity
that
reason
at its lowest
when
began
used
a faith
been
christological
in his masterly
the
before,
only
have
supplemented
of this period
the
of the imminence
Resurrection
of thought
and
and
disciples
or even
completed,
and
8 indicates
xxiii.
eschatological.
be no Schultradition,
Jesus
his
his
CASEY
Matt,
as the proclamation
been
could
and
Jesus
been
P.
but
written
representative
phase
Pauline.
earliest
its original
significance
is
terms
christological
of 'anointed
king' after the Passion. The disciples who had originally assigned this
role
to their
the
title,
meaning
were
from
illuminates
the passages
is used
Master
derived
in which
of Jesus
interrogation,
of their
error
and
persisted
the
by the crucifixion,
transformation
but
of its
the
of early christology.
development
Discounting
it is used as little more than a surname,3
ο Χριστός
in Mark
'Are
convinced
LXX,
you
only
the
at Caesarea
Anointed,
the
Philippi,
Son
in the
of the
High
Blessed
Priest's
?', and
in
1 An
of
analogy, by no means exact but not wholly irrelevant, is the 'Teacher
mentioned
in some of the Dead
Sea Scrolls:
A. Michel,
Le
Righteousness'
Maître de justice (1954).
2 W.
Bousset,
Kyrios Christos2 (1921).
3
Die
Worte Jesu2, p. 248;
E. Klostermann,
Dalman,
Markusevangelium2
(1936), p. 4; L. Cerfaux, Le Christ dans la théologie de saint Paul (1951), p. 361.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
the jeers
of the
EARLIEST
High
firm the evidence
cross
and
of the trial
the
defining
Priest
CHRISTOLOGIES
charge
259
at the
Scribes
Crucifixion1
con
which
before
Pilate
and
the superscription
on which
Jesus
was
crucified.2
on the
There is no passage in Q in which 'Christ' is employed as a title, but
it is worth
or the
are
editorial
of
use
other
a
title
in
becomes
the
the
Mark
by
in Matthew
Mark
68
Luke
into
xxiii.
τούτον
the
2 the
εΰραμεν
In
crowd
to
charge
of
logion
was
designed
'Christ'
is
his
its
Philippi,
the
es Petrus,
Peter
abusive
all
Apostles
&c.3
chief
ήμΐν,
treatment
three
the taunting
Jesus
It is
agent.
to support
in
employed
of Jesus
a
synoptists
which
Pilate's
το έθνος ημών
εστίν
ris
final
after the
differ
προφήτευσον
Χρίστε,
anticipates
διαστρεφοντα
persistent
of Caesarea
St.
Mark
These
the
sense.
crowd's
προφητευσον
attest
Tu
logion
this
in which
reinterpretation
Jesus'
and
Sanhédrin,
records
65 merely
expands
Church
Rome.4
of the
before
xiv.
of
Luke
expressions.
which
progressive
in a Christian
In the description
Luke
the
whether
or
and
Markan
of the incident
point
of the
of Antioch
proceedings
the
substituting
importance
claims
Jewish,
whole
Founder
of secondary
and
and
In the account
changes
recorded
to explicate
by Matthew
as
to Matthew
peculiar
'Christ'
significance.
Matthew
the
uses
changes
'Christ'
original
cases
the
reviewing
one
in detail.
Matt.
ό παίσας
judgement,
και κωλύοντα
xxvi.
In
σε;5
shouting,
φόρους
Καίσαρι
διδόναικαι λέγοντα εαυτόν Χριστόν βασιλέα είναι. The derision of the
'
thieves
crucified
simply
as ώνείδιζον
and
unrepentant
Three
sense
the penitent
have
calling
and
One;
disciples
(1)
his reward;
the
Jesus
(3)
Luke
on the road
'Christ'
Luke
(2)
Son
of God
xxiv.
26
a drink
in
Jesus.
in a Christian,
of water
they
which
The
Luke
to the former
remark
iv. 41 where
because
to Emmaus.
is evidently
ascribes
xxii.
between
44,
the
the remark,
και ή μας.
the mystifying
disciples
Matt.
39 distinguishes
is used
'Christ'
xv. 32 =
in Mark
xxiii.
σεαυτόν
in which
of the
Luke
thief and
; σώσον
mention:
one
gives
is described
but
αυτόν,
passages
deserve
who
but
Jesus
συ ει ό Χριστός
ούχι
will
with
the
text
because
he
risen
iv. 41 is an
anyone
is 'Christ's'
are rebuked
was
Jesus
of Mark
a Jewish
that
he
the demons
knew
not
of Jesus
the
questions
ix. 41
expansion
for
Anointed
the
is doubtful6
of Mark
i. 34
1 Mark viii.
in
29, xiv. 61, xv. 32. In Matt, xxvii. 72 6 Χριστός is omitted;
Luke xxiii. 35 it is expanded
to <5 Χριστός τοΰ βιοΰ 6 ικλικτύς.
2 Mark xv. 26.
3 Matt. xvi. 16.
4
Beginnings, i, p. 329.
5 Luke
xxii.
τις όστιν ό παίσας σε ; The
67 reads
προφήτευσον,
jeering
demand that Jesus should know and disclose who had struck him is common to
Matthew and Luke and almost certainly was in the original text of Mark xiv. 65.
F. C. Burkitt,
6
Lagrange,
The Gospel History
S. Marc3, p. 249.
and its Transmission2
(1907),
p. 52.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
200
R.
which
reads
tradition
and
of the
The
Christian
for
synoptic
tradition.
the
was
and
carries
through
that
more
eight
a surname
rather
in connexion
is used
at Pentecost
of the
both
'Lord'
ment
had
maintains
viii.
logical.3
that
all
O.T.
In
Thessalonica
suffered
The
claim
at Corinth
the
'preached
of some
Anointed
risen
3),
from
that Jesus
(xviii.
was
is
dead
that
and
One
the grounds
the
was
to Peter,
with
One
Jesus.
at
message
must
with
identical
for the claim
a
at Damascus
One
again
In
and
eschato
a similar
in fact,
appoint
Anointed
convincingly
Anointed
the
crucified,
this
probably
implied,
it
Resur
of Samaria
citizens
preached
was,
had
attributed
is identified
the
1 that
the
when
One
taught
ex.
Jews
again
as
epithet
through
the
twenty
11 as a prophecy
predicted
Paul
the Anointed
5), though
God
to be
first than
In the speech
Ps.
that
clearly
to have
One.
claiming
the
from
not specify
to the
Christ'
is said
Paul
the
(xvii.
and
prophets
kind
cxxxii.
Ps.
18, in a speech
iii.
and
first half
non-Jewish,
whom
Jesus,
he does
Greek
elsewhere,
Resurrection.
that
indicated
line,
in Acts
of Jesus
concludes
he
and
this
appears
as frequently
interprets
in iii. 20 the Anointed
ix. 22
was
36
though
Acts
context
Jesus
Peter
letters
of the
composition
and
a Christian
in the
for this
a Christian,
theo
between
of Acts.
skilfully
is employed
appointed
made.
5 Philip
Christian
in the
into
sources,
reason
One
Passion
Jesus'
in ii.
'Christ',
and
book.
As
been
suffer
would
that
and
less
the
Lukan
house
pursuing
the underlying
as a title.
Ascension
Ascension
and
rection
evidence
it appears,
and
and
debated
and
two
Pauline
Before
of which
ii. 29 if.)
(Acts
by
combined
'Christ'
with
Resurrection
Resurrection
Acts
than
a half-way
in
discounted,
Luke's
that
literature.
much
employed
in sixteen
was
be
the
to suppose
the
of the
half.
and
Philippi
and
sense
ix. 41
of 'Christ'
been
were
sources
Mark
reason
is the slender
Christian
transformation
the
half
a
is first attested
document1
second
times,
Caesarea
influence
The
have
of the second
in that
of
the Johannine
Aramaic,2
in the
dubious
is good
context
is a composite
probably
than
in
to consider
it is advisable
Acts
title
there
into
Messiah.
of
'Christ'
fact
in the synoptic
of the evidence
the
the
registers
of this review
John.
in a Christian
26
instance
of a suffering
view
to Pauline
exposed
xxiv.
feature
version
and
Luke
is a unique
and
If the extremely
Matthean
the Synoptics
title
use
remain
passages
logy
the
CASEY
αυτόν.
Resurrection
extraordinary
support
only
ότι ήδΐΐσαν
simply,
of the Passion
P.
advanced
have
Jesus.
by Paul
are not described;
in Achaia Apollos used scriptural proof (xviii. 28). In the speech before
1
Beginnings,
ii, p. izi;
(1927).
2 C. C.
Torrey,
3 Acts viii. 12.
iii, p. 392;
Composition
H. J. Cadbury,
and Date
The Making
of Acts (1916);
of Luke-Acts
Beginnings,
ii, p. 129.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
Festus
(xxvi.
foretold
from
the dead
to the
In
'that
22-23)
Pau'
Christ
should
and
Acts
the
usage
is 'Christ'
and
1 In
maintains
suffer
show
of the
that
and
light
title
of source-criticism.
as a title of Jesus
ing
should
CHRISTOLOGIES
both
that
261
the
the People
unto
and
Prophets
he should
Moses
be the first to rise
(i.e.
and
the Jews)
Gentiles'.
theories
Jesus
EARLIEST
risen
and
its context
in an undefined
Messiah
'Christ'
'Christ'
announced
is uniform
is employed
is accommodated
eschatological
and
cuts
to Christian
setting
by the prophets
across
in a Christian
and
of O.T.1
all
sense
theology.
as the suffer
The
notion
Dr.
Robinson's
to the Passion
should
be
view, references
apparently
where some form of πάσχον occurs, although it is
only in passages
that 'the betrayal, denial, crucifixion and death' of Jesus
considered
generally
were constitutive
factors in his suffering. The distinction
made between Jesus
as Jesus and Jesus as the Christ is a singular feature of the Robinsonian
christo
he writes, 'incredible
as it might seem was
logy. 'The Cross and Resurrection',
recognized
the eschatological
Before the Passion
event
of which
had spoken so often' (op. cit., p. 185).
Jesus was not the Christ, even in his own
as the forerunner of the Christ he is to be' (op. cit.,
mind, but had 'appeared
p. 181) and was 'acting as forerunner as well as Christ' (op. cit., p. 182, n. 1).
'Whether we speak of a stage that was superseded
or a line of thinking which was
Jesus
and Resurrection
we may detect in Acts iii, with reflections in Acts vii, an extremely
not developed,
whose essence may be summed
primitive Christian
christology,
up in the pro
will be." It has not yet come to recognize
clamation, "We know who the Messiah
the death and exaltation of Jesus as being itself the act of God that inaugurates
his Kingdom
and in virtue of which Jesus is revealed as Messiah.
That precisely
this was its significance
to Jesus as he viewed
it in advance
is, I believe, the
conclusion
to which Synoptic
criticism impels us' (op. cit., p. 188).
Whatever
kind of synoptic criticism may be envisaged
here, the fact remains
that this peculiar
of a Messianic
has been
secret and its disclosure
conception
read into, not out of, the evidence we possess, for references to Christ's suffering
are references to Jesus' suffering, whether he be called 'Christ' in
in the N.T.
or not. Dr. Robinson's
an excellent
any given passage
theory is, however,
the use of so loose a category as primitive
example of the vagaries accompanying
or apostolic kerygma. It is never quite clear whether this kerygma means to him
in Acts in particular or bits
early Christian teaching in general or the speeches
and pieces from the epistles or now one and now the other. He observes, op. cit.,
of the
p. 183, that 'the suffering of Jesus plays no part in any other formulation
primitive κήρυγμα.' (than Acts iii. 12 ff.). But it is referred to in Mark viii. 31 =
Matt. xvi. 21 = Luke ix. 22; Mark ix. 13 = Matt. xvii. 12; Luke xvii. 25, xxii.
15, xxiv. 26, 46; Acts i. 3, xvii. 3, xxvi. 23; Heb. xiii. 12; 1 Pet. ii. 21, 23; iii. 18,
iv. i, all of which were written for the instruction and edification of the faithful.
Two
occur in speeches
attributed
to Jesus after the Resurrection,
three are
from Acts, and five are from epistles.
Dr. Robinson
clearly does not take the
in Acts at their face value but as subject to emendation,
like his own in
speeches
iii. 18. It can hardly be denied
that the speeches,
at least as they stand, are
Lukan
summaries
of the meaning
of the ministry and death of Jesus placed in
the mouths of the Apostles,
and they could hardly have been placed there for
other than expository purposes.
'Other Pauline kerygmatic summaries'
(op. cit.,
p. 183) is a baffling phrase like 'the kerygmatic .hymn in Phil. ii. 6-1T
(op. cit.,
All
p. 178). Why should 1 Cor. xv. 3 be regarded as an extract from a sermon?
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
202
of a suffering
and
and
and
conception
became
St.
Paul
late
a relatively
in
early
the
over
as mere
to that
of Acts.
It rarely
appears
the
was
silliness.
with
at
was
significance
this
suffering
of the
the
upon
line
as
Jewish
admitted
persistence
imposed
bringing
similar
200
times.3
title
often
are,
Paul
frequently
describes
Christ
as
with
coupled
is employed
and
δούλοι4
mind
People
The
it into
title
distinctive.
to
redemptive
end.
terminology
it and
a usage
or as a colourless
which
it to an
obstacle
not to exemplify
was
of O.T.
because,
title
church
the
facts
unpalatable
faith.
reflects
is used
title
Chosen
and
role
to bring
an
a Jewish
passages
precisely
to the Gentile
of the
inevitable
Christian
triumphant
Paul
was
appeared
to be
of redefining
necessity
Messiah
the Messiah's
in it but
or to share
'Christ'
and
date
to it,2 but
attached
apologetic
the suffering
theology
certain
Christian
crucified
of Jesus
In Jewish
into
exegetically
not
a Christian
however,
was,
back
of early
a
admits,1
Christ
read
a feature
recognition
and
risen
was
CASEY
P.
and
sense
a surname
in
relationships
and
illuminating
himself
The
The
the
Epistles
than
as other
κύριος.
however,
Son.
God's
In the earlier
sometimes
as Christ's
his converts
by Paul
attached
to this
Sonship is illuminated by its context in Rom. i. 4 : τοΰ ορισθέντοςυΐοΰ θεοΰ
κατά
εν δυνάμει
implies
In Acts
Resurrection.
at the
end
duced
that
Christ
Jesus'
God
and
to Christian
reference
as
Christians
as
Christian
Messiah
ficance
which
and
ι5 of
with
in
Christ
Rom.
as
thought
is intro
hearts
'through
of novel
baptism,
Christian
interior
teaching,
life,
in Rom.
viii.
17 in an
sharing
in
Christian
in Rom.
his
x.
vi.
11,
17 with
allusion
Passion
to
and
be
no
of these
more
which,
striking
had
terminology
with
3 in connexion
to the
of men's
in a variety
is employed
title
vi.
by the
has Jewish parallels
and would
have
images
as they were
clear
to a Christian
to a Jewish
reader.
baffling
could
secrets
metaphor
to be the Judge
ii. 16 the subtler
the
The
is attested
is appointed
Christ
31
νεκρών.
this appointment
in Rom.
judging
συγκληρονόμο
None
Resurrection.
There
the
in Rom.
ii, and
xvii.
but
is already
in relation
9-11
been
x. 42,
of the world,
e.g.
settings,
viii.
as in Ps.
appointment,
εξ αναστάσεως
άγιωσύνης
πνεύμα
through
he himself
moved
an
repudiated,
illustration
from
erroneous
it had
of
the
the
Jewish
estimate
been
distance
which
of
conceptions
of Jesus'
originally
signi
connected.
a tradition can hardly be
in which Paul claims to have 'received'
the instances
Paul wrote a letter he
in this way and it is unlikely that whenever
interpreted
found it requisite to consult a homily of his own or of any one else.
1 ι Cor. i.
23-25.
2 This was one of the
of Second
Isaiah to Jewish theology.
major contributions
3 Statistical
of textual variants.
exactitude
is impossible
because
4 Rom. i.
i, vi. 16; 1 Cor. vii. 22; Gal. i. 10; Phil. i. 1; Col. iv. 12.
5
Cp. Heb. iv. 14.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
The
EARLIEST
of this
irony
CHRISTOLOGIES
was
development
clear
to
263
Paul
when
he
wrote
in
ι Cor. i. 23-24 : 'But we proclaim a crucified anointed (King), which is
an
obstacle
and
must
by the
N.T.
Greek
'the
son
the
Daniel,
title and
Christian
so
speaking,
of Enoch,
languages
species.
In
nothing
philologically
is much
problem
the
Hebrew,
more
and
and
about
and
difficult1
on Greek
were
is 'a
involves
In
man'.
a member
is ben 'adam.
'enash
idiom.
Aramaic
is its Aramaic
of which
either
in
It is obviously
for particularizing
of bar
equivalent
on the
contexts
parallel
employed
translation
meaning
depends
of Ezra.
first
of its
in ordinary
as little
sense
in
Jesus
of this title
outlines
of its investigation
normal
eccentric
broad
Jew
problems
to
the use
for its elucidation
of' is a device
'son
wisdom.'
It means
gospels
it was
starting-point
'enash,
Semitic
which
the
the
possess.
the Apocalypse
not depend
in
the
that
bar
equivalent
does
circles
and
that
Its actual
in the
both
exegetical
as much
conveys
elect,
God's
frequently
only
we
English.
it is employed
Book
not a Greek
and
into
rendering
in which
that
the evidence
and
and
applied
emphatically
and
novel
from
of the man'
its literal
too
to the
power
philological
ανθρώπου,
be stated
but
is God's
the
about
ο υιός τον
emerge
contexts
The
title
to Gentiles,
who
(King)
said
is completely
background
as does
be
It cannot
the gospels.
in the
silliness
an anointed
A word
raised
and
to Jews
Gentile,
of a
There
expression;
the
analogous
figures
is
exegetical
in other
sources.
In Dan. vii the seer has a vision in which the hostile Gentile empires
are
aligned
against
allegory
of the
throne,
destroyed
mitting
them
into
to him
no
only
the divine
and
beast
to survive
for a time.
the
is
figure
Israel,
by others
of the
latter
figure
can
'enash
=
be
ws
by
as the symbolic
view,
in the minds
regarded
vlos
everlasting.
in the
vision
and
some
scholars
figure
Seleucid
as
of its future
of those
equated
as
who
and
with
'the
the
is conveyed
people
There
is little
one
figure
or
of
representations
but
the
of
representative
king.3
hold
a
is ushered
figure
empires,2
the
An
upon
of the rest, per
a human
all other
Persian,
messianically
άνθρωπου
Then
to be
seated
God,
the power
over
figures
by animals.
represented
in which
broke
authority
animal
identified
are
and
is declared
Medic,
Neo-Babylonian,
human
and
kingdom
about
former
is related
the fourth
Presence
his
dispute
the
The
Israel.
final judgement
The
it, is that
like
advantage
the
human
a man',
entitled
ό vlos
k'bar
του
in the gospels.4
άνθρωπου
1
Die Wortejesu1,
Dalman,
p. 191.
2 R. H.
Pfeiffer, Introduction to the Old Testament (1941),
p. 757.
3
Volz, op. cit., p. 12; J. Grill, Untersuchungen iiber die Entstehung des vierten
i (1902),
Evangeliums,
p. 50.
4 Dalman
believes this section of Daniel to derive from a Hebrew
original and
bar 'enash
to render
ben 'adam,
op. cit., p. 11 ; Pfeiffer, op. cit., p. 762.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
264
In
the
derived
Book
of Enoch
from
fortunately
CASEY
is a figure
there
mythological
the section
P.
speculation
in which
called
'the
Man'
on the meaning
this
appears
survives
describes
'the
figure
obviously
of Dan.
vii.
Un
in the
only
Ethiopie version which is based on a Greek original but which, in ac
cordance
with
Semitic
of man'.1
son
was
Greek
This
to the
the case,
into
direct
connexion
A somewhat
between
survives
the
clarify
in which
'an
figure
of smoke'
from
it'. After
it was
trans
with
of a
from
'cut
over
of the editor
confuse
he reduced
breath
which
for himself
the multitude
'another
conflict
in combat
consumed
with
of ashes
He
them.
mountain
and
of his foes he descended
multitude
of the book
than
rather
to dust
a great
of
sources
of cosmic
to engage
'whom
out
summoned
of earlier
a vision
the sea
vii appears
is certainly
Enoch,
of which
idioms
flaming
and
his victory
In the mind
able'.
touches
identical
in Dan.
origin
unlike
1 describes
of men',
his
by
and
was
one,
indication
is a composite
Enoch,
the
emerges
of heaven
the mountain
is not
convincing
the same
however,
xiii.
multitude
the clouds
flew upon
like
but,
problem.2
smell
rode
which,
4 Ezra
a human
is no
having
in versions
only
innumerable
and
figure
of Ezra
origin
post-Christian
and
Man
an
have
the two.
different
in the Apocalypse
there
was
Christian
by the time
Enoch's
underlying
may
if there
what
'the
as
although
Whichever
of telling
of Enoch
case
and
made.
Man'
the
ό άνήρ
of the Greek,
to the original
of Man
Son
or
άνθρωπου
is no way
in any
whether
deciding
archetype
There
but
Ethiopie,
Christian
the
in
is frequently
contrary
added
general,
ό υιός τοΰ
the Aramaic
been
have
lated
or
bar 'enash.
presumably
may
in
help
ό άνθρωπος
assumption
been
idiom
is of no
as we
which
have
it this
was
peace
apparition
from the sea is identified with the Messiah, though this was probably
not
the case
the
Messiah
limited
in his sources.
referred
before
period
Man'
from
ushers
in
which,
like
God
from
άνηρ
μακαρίτης.
figure.
the
He
heaven
4 Ezra
to rule
of
come
gospels
on the
the
earth.
d
elect.
compilation
a messianic,
the
the plausible
is the
king
who
suggestion
that
is to rule
for a
of the Messiah',
days
is a figure like that in
xiii
rule
made
vii
'the
End,
changes,
synoptic
will
the
in
has
is a Christian
editorial
many
Volz
in 4 Ezra
permanent
4 Ezra,
with
In
sea
the
the
to
υίος
clouds
i.e.
In
the Sibylline
of earlier
Jewish
a royal,
He
is described
τοΰ
άνθρωπου
of heaven
while
and
figure
is
an
who
Oracles
sources
is sent
as ουρανίων
will
'the
Enoch
by
νώτων
eschatological
sit at God's
right
1 R.
The Book of Enoch (1893), pp. 127-9;
H. Charles,
Die Worte
Dalman,
Jesu2, p. 199; Volz, op. cit., pp. 21, 186; Moore, Judaism, ii, p. 334.
2
Volz, op. cit., p. 35; Moore, Judaism, ii, p. 283; R. H. Pfeiffer, History of
New Testament Times (1949), p. 81.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
hand
at the
sins
forgive
even
and
the
and
the powers
moon
see the Son
then
shall
four winds,
xiii.
and
are
It
the
eschatological
become
made
by
much
more
that
Jesus'
Enoch
was
4
that
regarded
Ezra
on
earth
to forgive
as the
notion
in
almost
that
Suffering
latter
the
as
he
the
the
great
To
Servant.
is peculiar
his
is the
as
it is no
synoptics
of the
or 'Rabbi',
but
The
former
to Acts
and
Lucan
as
of Jesus
more
whose
than
is found
is found
end
a title,
writings
with
are
in
in both
nowhere
eschatology
was
and
made,
in a number
interchangeable
ό κύριος,
Luke
and
in
not
status,
reference
else
current
in humiliation
supernatural
clear
sense
neces
appearance
a figure
fluid
Man'
Man's'
natural
the identification
implying
but
'the
was
could
became
followers
'the
most
figure
Once
had
was
however,
like
himself
as
and
probable,
something
career
usage
Man'
identification
Messiah's
Christian
as a description
with
made
of traditional
of his enemies.
characteristic
of Jesus
this
him
regard
at the hands
of 'Sir'
that
a transformation
a genuine
of
this
of 'the
Accommodation
eschatological
future.
of
remains
mystified
This
ii. io.2
the
part
fact
been
It seems
End.
in Mark
its conventional
terms
τταίν used
before
sins
with
Jesus
in the
of passages
with 'Christ'.
sense
and
had
clearly
and
history
Two
have
and
from
those
the
that
a figure
was
death
certain
would
with
they
glory
functions
identification
included
equate
however,
the
eschatology
anticipated
and
and
and
his elect
the
fall
shall
to the uttermost
or other
own
claim
to
sary
form
to Messiahship.
representative
of the
written,
shall
then
power
to
be darkened
are not identical.1
a claim
than
great
Oracles;
were
means
And
that
but
earth
of heaven
stars
parallel
in some
himself
Jesus
points
Sibylline
themes
shall
together
obvious
figure
no
with
on
power
sun
shaken.
gather
gospels
It is by
general.
the
be
has
'the
of the earth
is
at some
and
By the time
this
shall
part
24-27).
figure
shall
in the clouds
coming
the uttermost
(Mark
62).
and
light
265
He
at the End
in heaven
and the
4 Ezra
are variations
on the same
they
the
but
her
give
are
xiv.
(Mark
his angels
from
eschatological
of
not
that
he send
in Enoch
CHRISTOLOGIES
in the present
of Man
shall
heaven'
EARLIEST
final judgement
N.T.
in
and
to Isaiah's
Acts,3
An
the
ex
haustive
title has been
made
study of the use of ο κύριος as a divine
by
Baudissin
but the critical points were made earlier by Bousset
and Lake.4
The
latter writes:
1 I leave
out of account the attempts to relate the Son of Man with the Persian
Der Urmensch in der
mythological
figure Gayomard.
Cp. H. H. Schaeder,
awestischen und mittelpersischen
Vberlieferung (1926).
2 The
Studies in Honour
Background
of the New Testament.
of C. H. Dodd
(1956), p. 60.
3
Beginnings, i, p. 384; Dalman,
op. cit., p. 227.
4 W. W.
Baudissin,
Kyrios als Gottesname (1926-9);
Dalman,
op. cit., p. 266;
Beginnings, i, p. 408.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
266
R.
CASEY
P.
of 'Lord'
The
is essentially
Greek
of God'
but it resembles
'Son
it there is an Aramaic
and that it soon was inter
word,
history
in that behind
in
preted
Mar
was
(idem.,
with
accordance
which
meaning
used
p.
as a divine
and
410)
Palestinian
In
as a cult
title
connotation
on
rather
non-Christian
marana
the
were
than
as
but,
Lake
but
as
with
the
inscriptions
of
was
κύριος
not
out,
pointed
a token
titles
as
world
has
and
coins
used
Hellenistic
of divinity
acknowledgement
Greek
title
mari,
Aramaic.
employed
its
in Aramaic.
it had
of personal
in
respect
commonly
as an
merely
allegiance.
to be used
as the distinctively
title of the divine
honourable
of a cult only by its numbers.
Thus
to the Egyptians
Isis, Osiris,
and Serapis
are especially
; to the Simonians
κύριοι ; to the Syrians Atargatis
Simon
and Helena;
to the Valentinians,
and to the circle repre
Sophia;
seems
Κύριος
centre
sented
There
Hermes
was Lord.
by the Hermetic
literature,
might be a
of other beings to rank as divine, but they were κύριοι
recognition
complete
to their cult. . . .''
only to those who belonged
In
Lake's
was
Jesus
view,
not as Maran,
but as Rabbi,
his followers
'Lord',
among
in Galilee
and in Jerusalem,
and is
this custom
prevailed
in Mark
and Q. But in other Aramaic-speaking
circles
outside
known
and
'Teacher',
reflected
he came
to be
in Antioch
or the neighbourhood,
Jerusalem,
possibly
known
as Maran,
or, in the case of the use of the title by a single person,
into Greek
Mari.
This word was then translated
by κύριος, and so passed
circles.
of κύριος in Greek
be
In course
of time the connotation
religion
a dominant
came
There
seems,
easily
a special
the form
no
reason
acquaintances
Aramaic-speaking
imply
as they
naturally
called
than
the
to doubt
that
the
disciples
of
addressed
him
context
Jesus
him
of κύριος
and
marana
rabbi·,
a group.
within
relationship
rather
a Divine
of a circle
however,
and
as
in thought
and Jesus was regarded
who worshipped
him.2
of initiates
factor
the Lord
κύριος,
All
this,
and
as
maran
however,
christology.
other
mari
Early
as
would
explains
Christians
did not regard Jesus in the same light as adepts of Isis and Osiris,
Atargatis,
depended
about
Jesus.
included
then
The
and
a human
flesh,4
Christian's
Christian
Mother,
that
he was
κύριος.
of this
that he was
divinely
Helena
who
belief
appointed
3 that he was
God's
In
no
the πλήρωμα
7rveôpa5
passage
and
in
the
'the
born
New
It
varied.
Son
of Man',
of a divine
of the Godhead
λόγος,
was
first in the Jewish,
Messiah,
or miraculously
and
gradual
he was
that
What
the title believed
employed
was
a Prophet,
sense,
their deities.
regarded
Christian
any
evolution
in a modified
of God
and
Simon
on what
the notions
Son
in
and
Serapis,
meant
and
that
the
Father
resident
he was
Testament
is
the
Jesus
1
Beginnings, i, p. 411.
2 Ibid,
i, p. 415.
4 Col. i.
19, ii. 9; Cerfaux,
op.
cit., p. 320.
3 Matt. i.
20; Luke
5 2 Cor. iii.
17.
i. 31-32.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
addressed
EARLIEST
CHRISTOLOGIES
in a liturgical
as κύριος
context
and
267
is not so described
except
in ι Cor. xi. 23 and possibly in 1 Cor. xii. 3. The exact implication of
the
title
is in neither
frequent
advance
Two
ο υιός and
have
pagan
the
meant
culous
birth
and
God
titles
and
in John
not
clearly
the
notion
notion
reflected
This
Spirit.
difficult
circles
to see
alaha
would
is the
point
of the
demons'
this
an
must,
27
similar
In
or less
the
comes
since
the
through
i, p.
later
and
Judaism
392;
natural
had
Dalman,
of early
in
can
each
be the
In the logion
and
In
of the
identity
which
bar
of God'
Father
is envisaged.
the
Epistles
is marked
between
Christ
This
mission
become
op.
and
equally
the
thought
order.
the gentile
might
the
of
It is
the
Paul
divine
be extended
in
faithful.
Pauline
the
the relationship
and
from
to the
form
on
the
appointment
'Son
the former.
literature
a relationship
to
carefully
between
to depend
Spirit,
as
checked
probably
are
possession
as a product
Son'
they
undoubtedly
at all
meaning
regarded
32 'the
more
his
the expression
meaning
xiii.
Johannine
appears
varied
with
the Church
1
Beginnings,
Gottes (1916).
the
the
not
the
Aramaic-speaking
of sonship
a relationship
of the
more
Christ
divergences
in
but
22
attenuated
preoccupation
between
x.
with
christology
much
Mark
In
Sonship
in him
element
more
Luke
to that
divine
Jesus'
usage
its
in
place
in
and
complaints.
notion
be
between
shifted
constant
no
therefore,
and
was
and
or order
the
mira
of which
insensibly
taken
ii but
Ps.
of Jesus'
stages
convey
The
angel.
or the Messiah
=
have
would
from
latter
by its context.
Son
could
itself
by
instance
xi.
which
Luke
absolutely
the
it
to a
semi
and
passages
starting-point
a task
plan
Christian
Matt.
is used
divine
Gentile
of Man
however,
Son'
of meaning
The
since
relationship
are,
in the
naturally
The
or 'the
status
suggest
derive
as a title.
Son
Logos.
What
semi-divine,
stories
the metaphysical
of God',
to
of
are
usage
angel.
Matthew
by the
There
in the sources.
bara
would
natural
earliest
is an
39 is obscure,
In
never
it is employed.
of their
'hero'
emperor.
development
how
where
an
made
of appointment
of Jesus'
a
indicate
an
Christian
should
meaning
of God'
xv.
its more
indicates
of a gentile
in which
in terms
and
Matthew,
specific
in Mark
it covers
Son
'the
in Paul
and
a 'son
Ο.Τ.
times
was
an underlying
suggest
In
would
incarnate
where
synoptics
to explain
or in later
his
Its
context
to the centurion
of sonship
Mark
of Jesus.
θεοΰ.1
expression
origin,
attribution
the
difficult
ό νιος τοΰ
could
human
Person
use
frequent
in the direction
the particular
beyond
more
Its
with
a move
and
of the
pressed
clear.
compared
in christology
interpretation
be
case
in Luke,
use
an
cit., p.
terminology
by
and
natural
and
through
and
inevitable
its increasing
in its own right
association
G.
and
be
increased
the Church
was
219;
an
P.
Wetter,
Der
Sohn
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
268
R.
with
its
own
number
constitution
of educated
with
problems
duced
The
had
also
attention
Palestinian
of thinking
ways
institutions.
men
which
CASEY
P.
and
forced
was
Judaism
them
about
which
inclusion
not
of a larger
on
philosophical
concerned
were
and
to all
foreign
intro
but
the
Hellenistic Jewish mind. If the Lord was regarded as the Spirit and the
was
Spirit
that
resident
the Church
in the
was
at large,
the world
it was
Church,
Christ's
Second
as the first Body
had
a step
only
to the
a vehicle
Body,1
the vehicle
been
conviction
of his influence
in
of his influence
in the days of his flesh. Christ was the head (κεφαλή)2 of this body, the
members
subordinate
only
and
of which
in heaven
reigned
would
the earth
and
the faithful.
Passion,
in recognizable
return
he still walked
were
the
after
form
radiated
and
the living
to judge
his influence
Ascension
and
the dead
;
in a body
but
here
not
therefore,
Christ,
Resurrection,
of
individual believers instead of in an individual body.
In one doubtful passage in ι Cor. (viii. 6) Christ is described as God's
agent
in creation,
more
detailed
in the later
but
In
treatment.
his
epistles
the
classic
cosmic
functions
Col.
passage
received
15 ff. he
i.
is
described as 'the image (ε'ίκων) of the invisible God, the first-born
of
(πρωτότοκος)
before
all
the universe
an
creation',
first
or
αρχή
is held
which
together
He
existed
is its real
creator,
principle.
by him.
He
its be-all and end-all (τα πάντα δι' αύτοΰ και εις αυτόν εκτισται, Col. i.
He
16).
fashioned
its visible
the celestial
hierarchy
The
'whole
fulness'
here
as well
as the type
the
earlier
mates
that
mean
'the
and
invisible
of thrones,
to dwell
rejoiced
and
epistles;
the
of the
Prologue
thought,
is himself
all
the
him.
fourth
creation'
the
language
have
classes
One
creation',
celestial
the
same
are attested
elsewhere
but not
hierarchy
order.
It is not clear whether
the prepositions
is conceived
here
visible
world
appears
as
as
a
the
of the Godhead
1 ι Cor.
vi.
or an instrumental
as a kind
well
as
terminus
but
Hermetica,
fraction
in a local
15-16,
the
powers
in
here
but contains
χ. i6-I7,
xii.
later
is
are
gnostic
that
Christ
its totality
13, &c.
I-II2
(1923), P· 63.
2 Col. i.
18; Eph. v. 23.
3 M.
An die Kolosser, Epheser,
Dibelius,
4
Ibid., p. 9.
s
Ibid., p. 13; Cerfaux, op. cit., p. 321.
H.
does
Lietzmann,
or in
here
employed
the
not
types
(1953),
Christ
of the
Πλήρωμα
and
a
in
the
segmented
form
An
all
composing
together
theology
is
not
before
included.4
in bodily
an Philemon3
born
all
in
approxi
If the former,
in which
νοητός
invisible
technicus
meaning
sense.3
of κόσμος
employed
of beings
the
and
powers.
no parallels
Πρωτότοκος
'the
who
are to be taken
earth
and
terminology,
gospel.
but
The
creator.3
The
vision
not
though
to the
of
First-born
in
and
principalities,
of cosmic
sweep
heaven
parts,
dominions,
(cp.
ii. 9).5
die Korinther
p. 12.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
EARLIEST
notions
Philosophical
are
(στοιχεία)
to
that
be
CHRISTOLOGIES
the
universe
Christ
rejected;
269
is controlled
is
the
its 'elements'
by
one
force
sovereign
(ii.
10-11).1
This
of the completeness
conception
whole Godhead
express
himself
himself
and
of the
Incarnation
the
involving
inevitably led to the query how and why did God
the
through
limited
of a single
medium
human
being,
Jesus. The answer is given in Phil. ii. 5-11. The divine Christ 'emptied'
all
'humbled'
obedient
becoming
natural
creatures,
Lord
Jesus
this
difficult
the
'form'
himself,
to death
and
but
passage,
of God
but
and
of God.
there
are
the
assumes
was
a
is the
of a slave
and
above
by all
essential
as
the
of
thought
Christ
complications.
'form'
slave
exalted
recognized
This
exegetical
of
guise
in return
to be
supernatural,
to the glory
Christ
the
assuming
on the cross
and
was
is in
found
in
the 'likeness' of a man. The ordinary meaning of μορφή (form) is simply
or appearance.
'shape'
supernatural
and
than
numinous
veyed
tence
term
practically
his
fashion.
Christ
that
not
to
master
condition
of this
or
infringement
can
category
of
with
be
used
human
humbly
remained
For
misappropriation.
form
and
ready
is plain:
himself
his
at
the
in dignity
as
full
could
glory
or emptied
out
being.
Neverthe
their
him
and
rough
as a human
latent
thought
speculative
as great
jettisoned
of himself
Paul's
placed
a difference
a
of exis
Greek
in
con
As
or mode
the meaning
but
majestic
it is used.
St.
with
but
divinity
In
servant.
of it was
Neither
difficulties
category
qualities
in which
familiar
in their
is not
meaning
category
elSos.2
terms
manifestation
divine
context
he was
presents
and
some
apparent,
the
the
in a lower
between
with
that
here
this
and
is more
appearance
but
beings,
a particular
philosophical
belongs
be
less,
μορφή
means
in theophanies
Their
by the
μορφή
implies
but
Incarnation
of human
but
Translation
of deities
mortals.
synonymous
language
philosophy,
from
that
by the word
philosophical
nor
It is used
life apart
possession
could
divinity
as a
was
no
be
no
άρπαγμόϊ3 for it was his by inalienable right. The humiliation involved
in
the
Incarnation
was,
not
however,
an
With
the
Hebrews
much
than
of
possible
is the
a master
Paul's,
religion,
and
yet
most
as
he advocates
1
2
3
Ibid.,
Paul,
ended
his
of the
idea
In
his
the
N.T.
(1937),
the
of God.
to
author
is much
matter-of-fact
and
divine
glorification
Epistle
The
of faith
and
is as philosophical
op. cit., p. 21.
An die Philipper
in
to the glory
Apocalypse
a home-spun
theology
Dibelius,
Dibelius,
the
document
baffling
of midrash
his
of
exception
one.
enduring
the Passion
and
Death
of Christ
economy
above
all creatures
and this in turn redounded
gentile
the
is as
simpler
practice
in
outlook
p. 74·
p. 75.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
270
in form.
some
of Paulinism
features
and
heir
(i.
essential
later
of the
suppositions
of the
Christ
of his
glory
are
epistle
share
is eternal
(xiii.
the
conveying
of the universe
to bring
designed
others
to earth,
epistles.1
the creator
nature,
CASEY
down
a reflexion
2),
P.
If portions
as it is Jewish
(i. 3, 10)
the
fully
pre
Son
God's
8),
of his
character
a status
occupying
superior to the angelic hierarchy (i. 4, 13-14). As in Col. i. 15 he bears
the title πρωτότοκος (i. 6), as in Johannine theology his function is to
new
disclose
truth
to
the
complement
revelations
the
of
Prophets
(i. 1-2), and as in Phil. ii. 5 flf.his temporary abasement was followed
by an increase of glory (i. 7-9).
must
We
Johannine
now
be
consecutiveness
satisfactorily
to
allusiveness
didactic
sections.2
to a scarcely
of the
in two
worlds:
allows
his
lesser
allusiveness
and
of a Gentile
philosophy
applied
Old
1
and
to follow
of the
For
that
by the
has
for the
thoughts
nor
At
other.
instead
of one,
readers
and
every
but
in
firmly
philosophy
to the
his
expects
theology
his feet planted
of Hellenistic
one
of
John
by
in its style4
neither
and
the frame
reconstructed
of reference
a
persistent
narrative
later
remains
as
it
two
im
sets
to penetrate
his
its drift.
term
Middle
reader
two
the
the Prologue
from
he clearly
in the Prologue
Stoa
a particular
more
impregnated
it to the interpretation
Testament.
in
frame
and
easily
not only
distinctive
philosophy
mind
O.T.
view
is contradicted
of the
to wander
he has
most
and
is
that
in mind
The
in style
that
but
of allusions
the
the
degree
will
Harnack's
of Jesus
teaching
of
exposition
to the gospel
Prologue
Prologue
terms
the
its unevennesses
lies
difficulty
principal
in the fact that its author
gaze
point
portant
and
life
Its
Epistles.3
its terminology
the
broadest
In
for the
reference
explained.
of
ideas
nor
narrative
to the
the
of the
solved
in
used
key-words
problem
completely
added
piece
separate
and
The
christology.
never
probably
the
consider
Cornutus
than
which
conception
one
of classical
the
symbol
a catchword
is ά λόγος,
would
religious
of the universe.5
tradition.
mythology6
of the
evoke
at once
λόγος
and
in
in the
This
Cornutus
Philo
to the
is Hermes,
the
History of Religions, ii, p. 137.
Der
Zeitschrift fiir Theologie und Kirche, ii (1892), p. 189; Baldensperger,
Reitzentein's
view that it was originally a
(1898).
Prolog des vierten Evangeliums
a biography
of John the Baptist is no longer
Mandean
hymn which prefaced
and H. H. Schaeder,
Studien zum
to most critics. Cp. R. Reitzenstein
appealing
des Johannes
Das Evangelium
antiken Synkretismus (1926), p. 307; R. Bultmann,
2
Moore,
(1952), pp. 1-5.
3 The
theory that the gospel and epistles were written by different people
and is of little relevance here.
no longer widely entertained
4
Das Evangelium
p. 7.
J. Wellhausen,
Johannis (1908),
5 A.
der mittleren Stoa (1892).
Die Philosophie
Schmekel,
6
16 (Lang,
graecae compendium
p. 20).
Theologiae
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
is
EARLIEST
THE
of the
messenger
to human
gods,
He
minds.
CHRISTOLOGIES
who
is no
the
conveys
actual
271
contents
a figment
but
person
of the
Mind
divine
of the
imagina
tion, like all the gods, designed to express pictorially a philosophical
In
truth.
the
character
novel
totally
the
fourth
but
primary
functions
and
became
is the foundation
was
is a real
Jesus
gospel,
resided
λόγος
conception
of Jesus'
one
to the
Prologue
in whom
historical
incarnate.
of the author's
to communicate
truth
This
is a
view
that
from
God's
mind to man by his life and teaching. In him God's thought was Aoyos,
i.e.
and
expressed,
in the
inherent
the
After
it.
remains
the
by his
use
idea.
The
Gen.
i, an allusion
divine
and
one
which
could
the
creativeness
world
are
a series
of utterances.
between
established.
underline
syntheses
the
In
John's
use
Prologue's
those
of
the
divine
of 'light'
re
speech
was
purpose
to bring biblical and philosophical theology together.
Similar
it is
O.T.
as a Greek
Furthermore,
associations
repeatedly
of
to
with
missed.
idea
intends
with
as well
identical
been
the
concept
author
familiar
are
have
by
ό θ ιός the
καϊ îIttcv
the
a Jewish
Prologue
never
but
philosophical
reader
any
from
inseparable
reappear,
of what
suggesting
of the
and
not
The
aspect
he was
words
does
book.
To
of that expressiveness
beginning
λόγος
term.
that
the
the
only
creates
phrase,
word
of the
opening
i God
Gen.
from
throughout
evident
immediately
current
the
is, however,
λόγος
in
nature
Prologue
pervasive
convey
an illustration
the Incarnation
divine
and
'life'.
Both words feature largely in Greek philosophy and in O.T., especially
in
and
Deuteronomy
a dual
the Prologue
the light
life was
the same
more
a creative
sive
and
acquisition
the
terms
tween
natural
world'
and
reason,
(John
of vitality
is used
might
being
'the
i. 9) and
which
vitality
They
alive
light
draw
and
that
the special
The
transmits
be
referred
terms
vitality
possessing
every
perceptiveness
eternal
man
and
to is not
the
by John
literally
an expres
to men
Unlike
of reference
attention
less
is both
its own
in
the
with
sense
rendered
Logos
and
life and
associated
enlightenment.
repeated
lighteth
'was
in a special
perhaps
produces
are frequent
φως
literature.
merely
If 'life'
which
literature,
that the life here
kind
special
principle,
of this
ζωή
Johannine
devotional
In the Logos
as 'enlightenment'.
intelligibly
the
and
is implicit.1
minds.2
of 'light'
is true
didactic
It is evident
a
but
of men's
illumination
but
of men'.
existence
ordinary
the
reference
and
Aoyos,
the
throughout
to the
life
that
contrast
and
cometh
deeper
be
between
into
the
perspectives
1 Deut.xxx.
The Fourth Gospel (1953),
is; Grill, op. cit., p. 229; C. H. Dodd,
144, 201.
2 Philo makes this distinction
(Q«. rev. div. 9) and in his writings the con
nexion between λόγος, φως, and ζωή are as intimate as in the Prologue.
Cp. John
viii. 12; Grill, op. cit., p. 207.
pp.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R.
272
who
of those
the
accept
P.
CASEY
and
Incarnation
are
sustained
requires
separate
the
by
sacra
ments.
One
of early
aspect
varied.
extremely
his
regarded
confronted
to the Pauline
facets
this
of the
conviction
However
his
and
and
of malice
and
truth.'
O.T.
type
redeemed
bread
In
than
present
its
on
the
by Adam's
fallen
nature,
state
man
done
Christ.
the
by
There
are
and
but
and
first
many
it is an
there
can
in express
antecedent
Jewish
is
and
(απολύτρωση)
as sacrificial
one
may
with
us
as types
our
therefore
the
leaven
feast
the
cites
the
and
with
to it.
been
sacrificed
with
bread
Passover
the
and
the Law
leaven
of sincerity
lamb
wickedness
life under
new
to the
attached
has
not
unleavened
or under
is the
feast
empha
due
he shared
he
also
the
of malice
of life in Paganism
for the
which
in the
most
doubt
meal
Passover
Paul
no
Passover
keep
with
fashion
midrashic
last
element
the one
was
This
significance
'For
but
it was
been,
the
sacrificial
v. 7-8,
Let
the sacrificial
theology
have
of its imagery.
wickedness
prescribed
in
of the others,
death
Jesus'
the
rests
the Redeemer
to the exclusion
death
of Christ;
way
is,
his
Acts
of
God
damage
and
and
view
cross.
to the
Christ.
viz.
for us,
from
Adam,
of redemption
use
in 1 Cor.
writes
The
second
more
Pauline
manumission
God.
apparently
Crucifixion
In
degraded.
in Jewish
of Jesus'
disciples
Paul
the
Christian
association
wrath
regarded
prominent
in the
sized
God's
requires
of the Passover
celebration
with
employed
on
sacrifice
alienated
by the
view
that Paul
be no doubt
been
on one
to concentrate
error
has
with
is repaired
and
Passion
on an increasing
sacrifice
The
is
redemptive
Jesus
a redemptive
the
and
(καταλλαγη)
Adam,
as
took
is its
connexion
had
declined.
Servant.
spiritually
to sin
(δούλο?)
reconciliation
ing
and
impotent
a slave
of
and
as 2 Isaiah
Suffering
mankind
all
when
morally
the
tribulations
fortunes
death
treatment
in this
employed
Israel's
is as old
Israel's
with
that
that
notion
significance
redemptive1
conviction
and
terminology
imminent
own
him
identifies
man,
The
whenever
importance
sin
The
for all the elect
significance
which
christology
function.
redemptive
as
is the
the
un
the unleavened
the
Christian
dis
pensation.
has
There
Christ
most
from
turgid
is
not
as
by
1957),
common
p. 240;
Christ
the
1 D. Ε. H.
Whiteley,
(Oct.
a Ιλαστηρίον.
real
through
difficulty
in
word
'St. Paul's
Cerfaux,
faith
lies
classical
Thought
of Rom.
discussion
The
verse
the universality
involving
but
a
inconclusive
much
passages
it effected
unambiguous
It
been
is described
occurs
of sin and
in him.
in the
Greek.
The
iii. 25 in which
in
one
grammar
is not
of Ιλασπηριον.
meaning
Ίλάσκομαι
on the Atonement',
of Paul's
the απολύτρωσα
J. T.S.,
is
used
of
N.S., viii. 2
op. cit., p. 95.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
appeasing
sin offering
the
EARLIEST
gods
'for
or its enclosure
'cover',
a kind
but
could
it can
by
taken
as
a
most
be
would
describe
no
and
sacrificial
blood.
Christ's
It may
where
was
propitiation
he is the repository
in the
ark and
midrashic
allusive
The
less
in
that
be
the
in some
On
with
sprinkled
not as a definition
type
allusion
or sanctuary
is to the
Pauline
of
that
illustrating
the altar
was
other
of
theory
There
omitted.
kapporeth,
God
with
proximity
with his presence.
in the
whole
naturally
in close
much
Paul's
a
The
sentence.
was
were
a person
Ιλαστήριον
were
here
as
Jesus
or, if the
than
developed
key-word
to serve
rather
truth,
is very
of the
ιλαστήριον
kapporeth,
nor
on
Ιλαστήριον
the sanctuary
pervading
symbolism
and
effected
9eos
carries
balance
—
but
to mean
of saving
κτλ.
the
kapporeth
6
mean
of the Law
offering
of a person.
ττροίθίτο
adjective
may
renders
17-21
function
appears
an
ιλαστήριον
the Tables
if ov...
function
be taken
xxv.
δια πίστΐως
It therefore
το
a
chattath,
As
sins'.
a sacrificial
if δν
sense
the
redemptive
function.
the
preserves
in
of Atonement
Day
neither
for
difficulty
Exod
in which
intelligibly
parenthesis,
273
renders
ίλασμ,ός
as a noun
in LXX
describe
of thought
sequence
but
reliquary
analogy
reads
passage
the
of golden
a noun
As
and
in LXX
for presumptuous
'propitiatory'
an altar
kept.
and
not
unwitting
means
ίλαστήριος
CHRISTOLOGIES
in Homer
resident
This
manner
kind
but
of
is more
instances.1
is
redemption
a
δικαιοσύνη,
quality of God in which man through faith in Christ is capable of
Like
sharing.
in which
nature
between
of his
change
and
God
this
own,
God.
His
divine
wrath
but
When
is
an
a change
by the acquisition
not
of
expresses
in the
relationship
exhibits
a δικαιοσύνη
of status
in his
but
a radical
with
relationship
the
by
merely
of something
itself
of a right
and
alteration
occasioned
sense
from the theology
is not merely a property
which
is justified
merely
and
its natural
meaning
δικαιοσύνη
quality
man
not
character
justification
with
fresh
in the re-establishment
involves
of spiritual
God's
a dynamic
and
man.
it begins
acquires
Thus
but
of redemption
words
and
it is imbedded.
of the divine
work
Pauline
many
or 'righteousness'
'justice'
aversion
absolute,
positive,
of
and
active, the indwelling Spirit of Christ which gives him the right and the
ability
to address
the
redemptive
and
Crucifixion,
God
as 'Abba,
confidently
work
of Christ
of which
the
Resurrection,
and
Father'.2
the
This
Ascension
are
is in essence
the
Incarnation,
the
Passion
prerequisites.
Faith in Christ is the medium by which this kind of justification is
appropriated.
1
Neither
the mechanics
of the redemptive
Lagrange,
Épître aux Romains
(1931),
pp. 75, 119;
p. 165; Cerfaux, op. cit., p. 114.
2 Rom. viii.
15; Gai. iv. 6; Cerfaux,
op. cit., p. 238;
pp. 29, 162.
process
nor
the
Strack-Billerbeck,
iii,
Strack-Billerbeck,
iii,
621.2
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
R·
274
by which
typology
in justification
fact
are
the
makes
redemptive
and
in Pauline
their
own
the
be described
life and
a new
of
Pauline
traditional
must
like,
be
in the
for in Paul
factors
to live
it. This
the
Christ,
such
been
the
tell
and
the
telling
of
these
sense
the
Lord
is in a special
Jesus
creative
terms
rewritten
most
its
Lord,
and
novel
tradition
has
in
especially
terms,
by
synoptic
is perhaps
Κύριος
expressions,
christology,
the story
primary
in which
traditional
the
epistles
retranslate.
context
interpreted
In
thought.
The
are primary.
The
secondary.
but
story,
must
exegete
it can
vocabulary
Saviour,
CASEY
a new
aspects,
elements
ρ·
of Christians by virtue of his redemptive acts, his indwelling presence,
and
the
In
later
the
and
πρωτότοκος
of the
Godhead
and
making
peace
through
his
creatures
Christ
his
both
unity.
as
serves
the
He
was
invisible.
and
Church,
the
upon
the
cosmic
the
historic
are
and
humility
world,
God
and
Jesus
all
the
Christ,
offering
into
brought
self-determined
of Christian
of the
'Fulness'
between
cross
the
only
an alienated
the
Here
with
(αρχή)
the incarnate
on the cross
Philippians
type
first product
shed
and
is not
the
fact reconciled
to the
In
but
closer
and
entity
i. 15 ff. Christ
Col.
into
brought
cosmic
of this
a sacrifice
as
a
as
νεκρών.
his blood
visible
willingly
harmonious
Christ
by virtue
united
mystically
body
In
όκ των
is
redemption
conceived
of creation
life, the πρωτότοκος
risen
of
of Christ.
the sacraments.
through
grace
act
Church
functions
cosmic
Creator
the
epistles
with
connexion
the
of his
communication
the
an
abasement
obedience
of
to
the
divine will, but the imitatio Christi does not depend on the unaided
of the
efforts
faithful.
God
The
that
to the Hebrews,
Epistle
was
Jesus
not
the
only
them
the expository
to the Pauline
adds
of Romans,
within
operates
spiritual results (ii. 13).
view
method
the
of which
of redemption
sacrifice
propitiatory
to achieve
desired
resembles
the notion
which
makes
that
salvation
possible but also the High Priest who offered it. By God's grace he
'tasted
their
death
for every
as
brother
well
man',
as
brought
the
'sons'
many
of their
captain
to glory,
salvation
(ii.
was
indeed
He
10).
de
stroyed the devil and averted his threat of death (ii. 14-15). Through his
own
of
temptation
he is able
his
redemption
to help
are
types
the tempted
the
covenant,
and
in the whole
process
the
and
sacrifice,
sacri
ficing High Priest who offers it (ix. 11 f.). In ii. 13 an idea prominent
in Johannine
theology
is expressed.
The
saved
a group
are
assigned
by
God to Jesus as the object of his mission of salvation (ii. 13 : Isa. viii. 18).
The appropriation of these benefits is through faith and suffering and
the
through
subtle
and
sacraments
notion
that
which
than
in Paul
provides
(vi.
2 f.).
and
support
Faith
consists
is, however,
of the content
for truth
which
a simpler
and
of Christian
cannot
be grasped
less
hope
by
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
the
senses.1
sons
who
The
entertained
in some
which
further
on
and
the
and
divine
to which
process
have
Jesus
has
been
been
11),
(xiv.
are
by nature
is the
to this end.
sent,
one
truth
that
the
is
repre
victim
of the
the
Conditioning
he
are
who
a closed
form
appre
communicated
those
of whom
right
these
accept
i. 18,
Christ
of
the
subject.3
idea
They
no
on
the
to
Refusal
as in Rom.
however,
expressly
of the
significance
than
notably
him.
all men
elected
if not
epistles,
understanding
redemptive
of sacrifice
unbeliever,
of redemption,
saved
the
about
the
no
a document
that
Pauline
of faith.
idea
truth
leaves
wrath
the
truth
shows
christology
idea
later
of per
O.T.
from
It is curious
far as the
literature
less
of Christian
Jesus
hensible
its
275
of examples
of faith.2
as
goes
in
Johannine
much
hension
kind
of the Pauline
the
depends
by
this
they,
CHRISTOLOGIES
a number
cites
respects
than
refinements
In
EARLIEST
author
to whom
group
must
to be
fail
to save
(xvii. 6). Granted this premiss the pastoral note in the Johannine litera
ture
is more
Jesus
his
life
entity
in the
sharing
1 f.). The
(xv.
Spirit
of Peter's
love
Church
love
work
of Jesus
and
of Christ
sacramental
not
the
which
less
to feed
in the N.T.
ultimately
the
in
so vividly
the
by that of the
and
sheep
abiding
with
Godhead
of the pastoral
his
as
Paul,
an
as
is continued
down
lays
as
conceived
unites
on earth
is nowhere
elsewhere
and
described,
by the exercise
was
vision
tends
is
it is none
divine
in the Church
Holy
test
15 f.). The
but
Body
than
expressed
(χ. 11) who
The
sheep.
second
faithful
warmly
Shepherd
the
for
Christ's
and
strongly
is the Good
office.
his
The
lambs
(xxi.
and uncompromisingly
emphasized as in John (iii. 5, vi. 51). Much of Johannine theology is
and
implied
explained,
the
as
form
more
stated
main
The
what
be
Dr.
lizingly
of the
Robinson
Jesus
meagre:
in the
than
enough,
Pauline
to obscure
understood
this,
as
are understood
The
thought.
but
the
a vehicle
genre
for the
bio
was
ideas
first epistle.
now
been
covered.
It should
calls
'the
most
primitive
christology
reconstructed.
and
expounded
if they
has
Person
be
evident
of all'
that
cannot
If
be taken
to mean
the
christology
the most primitive
of all
christology
himself
and the clues
to this are tanta
of Christ,
thought
(1)
clear
of later
be
must
rather
gospel,
are
tends
gospel
and
ground
of the
what
the
development
forthrightly
satisfactorily
doctrine
was
and
chosen
deliberately
in
the assumptions
expansion
graphical
stated
baldly
but
Mark's
about
account
of the Baptism;
(2)
Q's
report
of the
1 Ύπάστασιε here means not 'substance'
but 'substratum'
or 'foundation'.
W. H. P. Hatch,
The Pauline Idea of Faith (1917).
2 Heb. xi. ι if. O.
des Hebràerbriefs
;
Kuss, Der theologische Grundgedanke
Munchener
Theologische Zeitschrift, χ (1956), p. 233.
3
John iii. 36.
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
in
R.
276
Temptation;
the
(4)
Mark's
(3)
hast
thou
and
forsaken
himself
intention
not
propose
From
the
by
From
no
(6)
aims.
himself
to concern
God,
it is clear
that
to
he was
the
Garden
my God,
the
under
Spirit's
and
that
it is plain
(3)
had
did
he
of Israel
restoration
political
why
believed
Jesus
no miracle-monger
From
with
act
Philippi;
in the
'My
bound
that
secular
of pursuing
(5)
(2)
and
Spirit
at Caesarea
the prayer
the Cross,
and
(1)
it is evident
(2)
incident
supper;
the cry from
me?'
possessed
direction.
CASEY
of the
at the last
pronouncement
of Gethsemane;
P.
version
nor did he wish to be identified with well-known figuresin the apocalyptic
schemes
like
the
proclaim
again
be drawn
that he regarded
ficial
did
and
not
warning
part
messages.
economy.
the
(4)
sake
it can
(5)
and
would
accepted
broken
in body
failure
of his
of the
of
have
and
careful
present
state
life and
work.
the O.T.
would
than
and
and
Messiah
nationalistic
had
Gentiles.
apocalyptic
ideas
with
The
further.
the
earlier
Son
been
The
Son
these
rise
of
Jewish
of Man
with
of
remained
Jesus
Man
but
was
Gentile
the lord
the
one
of Man
of
who
the
before
the
kingdom
accommoda
After
hopes.
Christianity
the
speculation
blurred
became
and
con
to become
synonymous
and
the former
faded
because
because
partly
and
of his
within
appeared
represent
realities
concepts
tended
had
notions
Gentile
in our
perhaps
the Son
re-establish
would
realized,
mythology
of the stage.
day,
but who
to current
associated
aspirations
not
All
to come.
Jewish
Spirit's
vision
Even
matter.
fore
less
the
Jesus'
a prophet,
he was
who
life in
his
involved
under
deeply
was
in any
stature
It is impossible
another
He
Jesus'
his
of
conceived
this
response
more
are
Jesus
differed.
Messiah
He
and
as
yielded
into
insight
measure
themselves.
to penetrate
about
was
in the Age
of familiar
Resurrection
centre
a prompt
presented
opinions
He
time.
extended
they
Spirit
expected
prophets
function
in the final judgement
reign
fused.
of vocation.
in the last
expected
tions
of others
a
that,
of the
as a christology
described
provides
of the
planning
as they
College
Apostolic
sense
working
of knowledge
views
The
but
it, he
fragmentary
be
scarcely
word
of his
effectual
This
are
conscious
conceived
originally
he
some
will must be
of (6)
and
sacri
that
seen
preferred
implications
by his friends,
despair.
can
The
obeyed.
had
he
the
originality
to situations
aegis
as
and
himself
of the
thought
and
mission
sense
systematic
and
spirit,
forsaken
and
about
thought
terms
and
to anguish
man
very
terms
and
must
sense
be
other way of fulfilling the divine plan but that God's
on its own
End
conclusion
as in some
death
From
for its own
suffering
From
the
before
to reappear
his approaching
of a divine
relish
were
who
Prophets
their
a
of
figment
theories
of a new
occupied
cult
partly
no
held
they
early
to
appeal
Christian
increasingly
(κύριος),
the
the
the fullness
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions
THE
EARLIEST
CHRISTOLOGIES
277
(πλήρωμα) of the Godhead in bodily form, the μορφή τον θcoi reduced by
a deliberate
act
sion
(Aoyo?)
of God's
tion
meant
a
inforcement
The
of
and
the
human
this
purpose.
for
by the
is
paper
the ultimate
dimensions,
appeasement
compensation
of the
moral
to human
nature
essentially
mind
Gentile
of humility
To
the Jewish
of
the
divine
an
illustrate
sense
in the
contained
of these
some
that
of divine
in
as
christology,
a divine
to a vision
vocation
the
society,
of which
N.T.
in
the
Christians
which
were
and
re
body.
was
its members.
of which
mind
They
first
Jesus'
Christ
is the
he resided
described
The
of theories,
from
Subsequently
aptly
The docu
presuppositions.
development
of the universe
in a human
Church,
the
other
many
a variety
represent
antecedents
fragmentarily
At first he resided
centre.
Body
and
scrappily
canonical
different
having
to
inner
divine.
doctrines, there is no such thing as a 'Biblical Theology'.
ments
redemp
wrath,
deficiencies,
spiritual
expres
mind
as his
of Jesus
in
second
became
historically the mind of the cosmic Christ and then of the Catholic
This
Church.
earliest
erratic
evolution
illustrations
departure
consistently
has
indicate
but
to later,
never
a line
a steadily
fuller,
and
ceased
increasing
more
and
of progress
insight
precise
is
still
in
in which
in the N.T.
conciliar
Its
process.
there
was
which
no
led
formulations.
R. P. Casey
This content downloaded from 71.172.228.76 on Tue, 31 Mar 2015 20:28:29 UTC
All use subject to JSTOR Terms and Conditions