Category Archives: Christology

PODCAST: Jesus-Centric vs. Flat Bible: a Conversation with Keith Giles

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Keith Giles, author of Jesus Untangled: Crucifying Our Politics to Pledge Allegiance to the Lamb, was my guest to discuss two approaches that he sees commonly applied to reading scripture–a Jesus-Centric approach (where the words of Jesus are the standard) and a Flat Bible approach (where all scripture is equally authoritative and applicable for Christians). We had a great conversation with lots of friendly disagreement.

Podcast link:
http://www.cantus-firmus.com/Audio/20170707-JesusCentricwKeithGiles.mp3

Music:
“The Itis” by Polyrhythmics. Licensed under CC BY 3.0
http://www.needledrop.co/wp/artists/polyrhythmics/

PODCAST: Cantus Firmus at the Movies Ep. 5 – Batman V Superman (w/ Ben Doublett and Jackson Ferrell)

batman v superman - cantus firmus at the movies

“The greatest gladiator match in the history of the world–
God versus man.”

In this episode I and special guests Ben Doublett and Jackson Ferrell watched Zack Snyder’s Batman V Superman: Dawn of Justice (2016) and talked about its examination of the problem of evil and how it portrays a Christian answer to the problem by way of Superman’s identification with humanity. We also discussed the idea of one’s view of God being shaped by their relationship with their father, as portrayed in the film. Because Ben is an atheist influenced by the egoistic moral philosophy of Ayn Rand, we also had some excellent discussion of egoism and altruism (and which of the heroes represented which view). A very philosophical episode!

Ben Doublett’s recent novella, Kung Fu Gladiator, can be found on Amazon. Jackson Ferrell’s blog, Chocolate Book, can be found at www.chocolatebook.net

Audio:
http://www.cantus-firmus.com/Audio/20170615-CFATM-Ep5-BatmanVSuperman(wBenDoublettandJacksonFerrell).mp3

Music:
“Octagon Pt 2” by Polyrhythmics. Licensed under CC BY 3.0
http://www.needledrop.co/wp/artists/polyrhythmics/

PODCAST: Finding Jesus in the Jewish Feasts

Discussion of the biblical feasts, (Passover, Unleavened Bread, Firstfruits, Pentecost, Rosh HaShanah, Yom Kippur, and Tabernacles) their spiritual lessons, and how they point forward to Christ.

Audio:
http://www.cantus-firmus.com/Audio/20170420-FindingJesusintheJewishFeasts.mp3

Music:
“The Itis” by Polyrhythmics. Licensed under CC BY 3.0
http://www.needledrop.co/wp/artists/polyrhythmics/

 

PODCAST: Daniel Was a Man – the Historicity of the Prophet Daniel

A brief look at the Old Testament book of Daniel, its late date by critical scholars, and arguments for the early date which it claims of itself.

Podcast link:
http://www.cantus-firmus.com/Audio/20161223-DanielWasaMan.mp3

Music:
“The Itis” by Polyrhythmics. Licensed under CC BY 3.0
http://www.needledrop.co/wp/artists/polyrhythmics/

How Jesus’ New Covenant Priesthood Fulfills the Promises of God to Israel

At this point in history Christian evangelism to the Jewish people is something of a minefield. Because Christian-identifying gentiles have so often oppressed Jews, any attempt to proselytize has, to many Jews, become synonymous with anti-semitism—a kind of spiritual pogrom. In addition, it is not uncommon for traditional Jews to accuse Jewish Christians of self-hatred and of abandoning their people to join an oppressor. For many of these traditional Jews, becoming a Jewish Christian is more shameful than becoming a Jewish atheist.

As grievous as the church’s antisemitism has sometimes been, and as understandable as it is for Jews to be wary of the Christian faith, whether or not self-identifying Christians have been antisemites is not logically connected with whether or not the Christian faith is itself antisemitic, let alone with whether or not it is un-Jewish to accept it as one’s own. To underline this point, it would be advantageous for us to go back before the antisemitism in the church to the days of Jesus’ Jewish apostles. When we do, we fill find in a New Testament document entitled “The Epistle to the Hebrews” an argument centered in Tanakh (the so-called Old Testament) that the acceptance of Jesus as Messiah is the logical outworking of the acceptance of God’s Tanakh. Though other Jewish (and gentile) Christians made various arguments to this effect, the author of this epistle’s argument focuses on the fact that Jesus’ covenant has a better priesthood, covenant, sacrifice, and ministry than that in the covenant made through Moses. More than that, he establishes that the Tanakh itself points to the fact that these Mosaic ordinances were only temporary until the coming of Jesus the Messiah.

A Better Priesthood

In chapter 7 of this epistle our author highlights a priesthood which predates Levi’s—that of Melchizedek, king of Salem.1 Melchizedek was a priest of God whom Abraham gave tithe to;2 and since Levi was still, so to speak, in the loins of his great-grandfather Abraham, this means that in some sense the entire Levitical line paid tithe to Melchizedek through Abraham. Of this man we know next to nothing. His birth, death, and ancestry are never even alluded to. And yet David, when writing of Messiah, said that the Lord had sworn of him, “you are a priest forever after the order of Melchizedek.”3 This new prophesied priesthood, which is not by Levitical line but by oath of God, is the key to the author’s argument in this section. After all, if the Levitical priesthood was perfect and eternal, why would God mention another to come after it?

Although the great Rabbi Maimonides wrote that Jesus could not be Messiah since he caused the Torah to be altered,4 David’s prophecy of a new priesthood tells us differently. As our author tells us, “when there is a change in the priesthood, there is necessarily a change in the law as well.”5 In other words, if David looked forward to a different priesthood, this means the old one was passing away. And since this priesthood was at the center of God’s Torah, and the Torah was at the center of the covenant, the priesthood of Messiah (whom both the Torah and the rabbis taught would be of the line of Judah, not Levi) would initiate a new covenant.

Although Melchizedek is only apparently immortal (since we never learn of his birth, death, or ancestry), the Messiah’s priesthood truly is eternal. This is one reason why His priesthood is superior to that of the Levites: “The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him.”6 An eternal priest is able to make intercession for his people to the end of the age.

More than this, “he has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself” (7:27). This underlines the fatal weakness of the old priesthood: its priests had to make offerings continuously. In contrast, Jesus’ sacrifice of Himself was final and fully efficacious, and His remaining priestly work consists of making intercession for those who draw near to him (7:25).

A Better Covenant

Now, if a change in the priesthood requires a change in the law, what has happened to the covenant which commands the keeping of the law?7 For this the author quotes at length (in chapter 8) from the prophet Jeremiah, who told the Jewish people, on behalf of God, that:

the days are coming… when I will establish a new covenant with the house of Israel and with the house of Judah… I will put my laws into their minds, and write them on their hears, and I will be their God, and they shall be my people… For I will be merciful to their iniquities and I will remember their sin no more.”8

It is important to note that this new covenant is not made with gentiles as if God would abandon the Jewish people. It is instead a covenant made with the Jewish people but extended beyond the boundaries of ethnic Israel to the nations who are blessed through them This is why the Jewish apostle to the gentiles, Paul (also known as Saul or Shaul), wrote of a gospel which went “to the Jew first and also to the [gentile].”9 Furthermore, he warned gentile converts to Jesus as Messiah that if they thought of themselves as superior to the Jewish people, who are God’s “tree” by nature, God would remove the gentiles (branches which were not natural but grafted in) from His people.10 This teaching undermines the rabbinic narrative that Christianity, properly practiced, is part and parcel with the gentile abuse of the Jewish people just as it undermines the claim of any antisemite to be a Christian in good standing.

In any case, an obvious question presents itself here: if a new covenant is spoken of, where does that leave the old one? According to the author of this epistle, “in speaking of a new covenant, he makes the first one obsolete. And what is becoming obsolete and growing old is ready to vanish away.”11

This does not suggest that the Tanakh is useless. As the Jewish believer in Jesus, Adolph Saphir, wrote:

And yet no portion of Scripture can ever become antiquated, losing its instructiveness, significance, and value. No period of the history of God’s people, no type, no institution, no event of any dispensation, can be forgotten; nothing that God has said, given, or done, will be lost. For the eternal Spirit, who saw the end from the beginning, hath so ordered it that the whole Scripture ministers unto all generations of His people, that as the fathers cannot be made perfect without the children, so the children who are privileged to see the better things provided for them by God are gathered unto the fathers, and blessed with the ancient household of faith…”12

It is not that what God had revealed through Moses was useless, but that it anticipated what He would reveal through Christ. In the case of the covenant, it looked forward to a new covenant, spoken of by the prophet Jeremiah, where sins would be cleansed fully by a different kind of high priest and the law of God would be written on our hearts instead of on tablets of stone.13

A Better Sacrifice

If the priesthood has changed, and the covenant with it, what kind of sacrifice remains for sins? Although it is common for the rabbis to claim that prayers will have to substitute for our offerings until the temple is rebuilt, the author of this epistle gives an answer which is much more tightly integrated into the fibers of the Tanakh. Indeed, our author reminds us that, “the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.”14 If the basis for both our forgiveness and for the Mosaic covenant is sacrificial blood, and the Mosaic covenant can no longer offer blood sacrifices, there must be a new covenant if there is to be forgiveness of sins.

In chapter 9 our author summarizes the procedure of sacrifice for Yom Kippur (the Day of Atonement). On this day alone could someone enter into the full presence of God in the temple’s most holy place, and even then only the high priest. This mediator, “entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.”15 Upon this fact our author hangs his most essential point. This sacrifice obviously could not perfect either the priest or the people since (1) it had to be offered over and over and (2) it could not open the way into the most holy place, and the presence of God, for all. The Day of Atonement was centered around an imperfect priest making imperfect sacrifices for a people who were not perfected by them. This doesn’t make those sacrifices useless, however. They served their purpose at the time they were given. But if this is so, “how much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!”16 Through the final and perfect sacrifice of Jesus the Messiah, we may have complete forgiveness of sins and the Spirit of God motivating our motives, actions, and intentions.

Ministry

For our author, the old covenant sacrificial system pointed to something greater to come. If the new covenant, priesthood, and sacrifices are better, then the ministry which our high priest performs on behalf of his people is as well. Since the New Covenant was established upon better promises, then also “the ministry Jesus has received [is] superior” as well.17 Why? In summary, because:

Christ did not enter a sanctuary made with human hands that was only a copy of the true one; he entered heaven itself, now to appear for us in God’s presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Otherwise Christ would have had to suffer many times since the creation of the world. But he has appeared once for all at the culmination of the ages to do away with sin by the sacrifice of himself.”18

Final Thoughts

What is the application for those living today? Because of what Jesus did, “we have been made holy through the sacrifice of the body of Jesus Christ once for all”19 and “we have confidence to enter the Most Holy Place by the blood of Jesus, by a new and living way opened for us through the curtain, that is, his body.”20 Furthermore, we may be grateful that God fulfilled what was only a shadow in his beautiful Torah, forgiving us of our sin by the ministry of our New Covenant High Priest and by making a way to cleanse our conscience from sins once for all.

1. Or, more literally, King of Righteousness, King of Peace.

2. See Genesis 14.

3. Psalm 110:4, ESV. All additional biblical citations are from the ESV.

4. See his work The Laws Concerning the Messiah.

5. Hebrews 7:12.

6. Hebrews 7:23-25.

7. As we read in Exodus 24:7, “Then [Moses] took the Book of the Covenant and read it in the hearing of the people. And they said, All that the Lord has spoken we will do, and we will be obedient.‘”

8. Hebrews 8:8-12, quoting from Jeremiah chapter 31.

9. Romans 1:16.

10. Romans 11:16-21.

11. Hebrew 8:13.

12. Saphir, The Epistle to the Hebrews: An Exposition, Kindle edition.

13. Compare the giving of the Old Covenant law in Exodus 19-20 to the inauguration of the New Covenant by the writing of God’s law on the heart in Acts 2, both taking place on Shavuot or the Feast of Weeks.

14. Hebrews 9:22.

15. Hebrews 9:7.

16. Hebrews 9:14.

17. Hebrews 8:6.

18. Hebrews 9:24-26.

19. Hebrews 10:10.

20. Hebrews 10:19-20. See also Matthew 27:51, which tells us that at the time of Jesus’ death, “the curtain of the temple was torn in two, from top to bottom.”

Fighting Injustice, Condemning Violence: Jesus’ Gospel of Social Justice and Restoration

(the previous title for this post was
“What Does Easter Sunday Have To Do With Social Liberation?”)

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

‘The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the year of the Lord’s favor.’

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, ‘Today this Scripture has been fulfilled in your hearing’”

– Luke 4:16-21, ESV

Though the idea of a “social gospel” has been (often rightly) condemned by conservative Christians, there are elements in such a view which are actually central to the biblical message. Note that in the passage above, Jesus’ first announcement of His mission is one of social liberation. Though one could arguably read between the lines to find it, there is no discussion of  traditional views of atonement (how it is that Jesus saves us) like Penal Substitution or even of the conquering of death in this announcement. The “year of the Lord’s favor” that Jesus speaks of is the Mosaic year of Jubilee, wherein the debts of those who had fallen into hard times would simply be wiped away and those who had sold themselves into slavery to pay for their debts would likewise all be freed. In other words, Jesus’ first explanation of His earthly ministry is connected to upending oppressive social systems.

Jesus liberating the oppressed also flows from the idea of recapitulation (a view of atonement propounded by the church father Irenaeus, wherein Jesus reverses what Adam did by initiating a new humanity in Himself). Oppression is a symptom of the sin which mankind is responsible for, and Jesus came to undo this oppression. Much to our surprise, He did so by becoming a helpless human baby born of a Jewish peasant in a land overrun by pagan conquerors; He then chose to die at their hand in order to free others. As noted at the end of the previous chapter, Paul taught in Philippians chapter 2 that the incarnation by itself was an act of supreme humility when undertaken by an omnipotent deity. God’s identification with humanity, apart from any explicit teaching, underlines His concern for the weak and lowly. That He chose to become incarnated into an oppressed class highlights it even more so. God identified Himself with the humble and oppressed, a concept pregnant with theological meaning.

This latent meaning is revealed, for instance, in Matthew 25, where Jesus claims that we will be judged based upon how we treated those who were less fortunate. Where there are those who are hungry, thirsty, naked, sick, imprisoned, or who are foreigners in a strange land, Jesus is present; so much so that to turn these away is to turn Jesus away. There is therefore grievous sin where there is wealth and power without concern for those without, and this sin is under the judgment of God. Before Jesus was even born, His mother spoke of the theological impact of her pregnancy in this way:
“He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts; he has brought down the mighty from their thrones and exalted those of humble estate; he has filled the hungry with good things, and the rich he has sent away empty” (Luke 1:51-53, ESV).

That the cross had a socially liberative meaning is shown in how John the Revelator looked at history through its lens. In Revelation 13:4, a beast which is a composite of the beasts in Daniel 7 (which all represented various empires) oppresses the people of God and is said to be empowered by Satan, who was/will be defeated by the blood which was shed by Jesus (Revelation 12:11).

The ultimate fate of the beast and of the oppressive politico-military power he uses and represents is described in Revelation 19:
“And I saw the beast and the kings of the earth with their armies gathered to make war against him who was sitting on the horse [Jesus] and against his army. And the beast was captured… and thrown alive into the lake of fire that burns with sulfur. And the rest were slain by the sword that came from the mouth of him who was sitting on the horse, and all the birds were gorged with their flesh” (Revelation 19:19-21, ESV).

Though Revelation looks forward to Jesus dealing with the powers of evil most finally in destructive judgment, the amazing message of the New Testament is that on this side of judgment day, these powers have already been defeated, and that by the sacrificial—not violent—work of Christ. When Jesus rose from the dead after being murdered by the wicked power structures of his time and place, the inevitable conclusion was that man’s power structures, even with their ability to arrest and kill at will, had lost. Unrighteous authority has to use violence to bolster its power, but this violence, says the resurrection of Jesus, has failed. The power of death, the greatest power that any oppressor can use against its victims, has been taken away from Satan and from satanic authority structures. They have lost, regardless of whether or not they’re willing to acknowledge that fact.

Of course, the idea of God liberating the oppressed and conquering the oppressor is not one found only at the end of the Bible, but is indeed quite near the beginning. In Exodus 2:23, we read that the Hebrews, while slaves in Egypt, cried out in their oppression and God heard it. Old Testament scholar Walter Brueggeman pointed out that the text does not say that the cry was addressed to God, but God was predisposed to hear it nonetheless:
“The slaves did not raise up a cry to God. But the cry had its own intentionality. The cry knew, all on its own, that it was precisely addressed to ‘God…’ The cry of the victim is central to the faith and practice of Israel… It is the oppressed human’s cry, in other words, that will unleash the chain of events that will ultimately result in your being punished… If you victimize someone, then that someone will cry out and [God] will have to act against you.”i

The Passover observance, which prefigures Christ, is a celebration of God’s deliverance of His people from slavery, though blood atonement to redeem their lives is also most certainly prominent. If we are to take this parallel at face value, Jesus as the fulfillment of Passover at least partially represents liberation of His people from social oppression. This imagery of the exodus of God’s people because of His redeeming acts is connected to Christ in the New Testament in various places, and Scot McKnight highlights one important example:
“When Jesus is transfigured, Luke tells us that Moses and Elijah speak of Jesus’ ‘departure,’ which translates the Greek word exodus (Luke 9:31). The ‘exodus’ death of Jesus leads his followers to freedom, and that freedom is what the kingdom is all about in Luke.”ii

It is also worth noting that concern for the widow, the orphan, and the foreigner are common throughout the Old Testament, so much so that it appears to be a primary preoccupation of God’s. Jeremiah 22:16 even goes so far as to connect supporting the cause of the poor and needy with knowing God. As Jurgen Moltmann wrote, “There must be no theology of liberation without the glorification of God and no glorification of God without the liberation of the oppressed.”iii

The prophet Daniel likewise looked forward to a day when the edifice of man’s system of oppressive power would come toppling down since it was built upon a shaky foundation—namely that which is in opposition to God’s rule. Daniel interpreted a vision which came to Babylon’s king wherein man’s kingdoms were represented as a great statue with many layers. This statue, which was described as “mighty” and “frightening” would suddenly meet a surprising fate:
“A stone was cut out by no human hand, and it struck the image on its feet of iron and clay, and broke them in pieces. Then the iron, the clay, the bronze, the silver, and the gold, all together were broken in pieces, and became like the chaff of the summer threshing floors; and the wind carried them away, so that not a trace of them could be found. But the stone that struck the image became a great mountain and filled the whole earth” (Daniel 2:34-35, ESV).

The stone was Christ, and the mountain is the Kingdom of God which He preached:
“And in the days of those kings the God of heaven will set up a kingdom that shall never be destroyed, nor shall the kingdom be left to another people. It shall break in pieces all these kingdoms and bring them to an end, and it shall stand forever” (Daniel 2:44, ESV).

Jesus does nothing to undermine this Old Testament concern for the poor and oppressed, let alone the idea that God’s kingdom would judge those who had used their power corruptly. In fact, He sometimes used language which suggested what Gustavo Gutierrez, a Peruvian theologian who is generally viewed as the father of Liberation Theology, would call a strong “preferential option for the poor,” so that the wealthy often seem to be painted by Jesus as corrupt oppressors. Jesus’ identification with the poor is probably connected with the fact that they are some of the chief victims of a sinful world which He has come to set to rights:
“Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who are hungry now, for you shall be satisfied… But woe to you who are rich, for you have received your consolation. Woe to you who are full now, for you shall be hungry” (Luke 6:20-25, ESV).

Social justice is such a strong biblical emphasis that the fourth century church father Basil of Caesarea went so far as to argue that if one hasn’t given up one’s excess to those in need, this one’s salvation is questionable. To be a Christian means to be on the frontlines of combating social inequality:
“I know many who fast, pray, sigh, and demonstrate every manner of piety, so long as it costs them nothing, yet would not part with a penny to help those in distress. Of what profit to them is the remainder of their virtue? The Kingdom of Heaven does not receive such people, for ‘it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the Kingdom of God.’”iv

The vanguard of preaching the socially liberative dimensions of the good news are Liberation Theologians. Liberation Theology has much in common with a Christus Victor view of the atonement, except that instead of conquering death, the focus is on Jesus’ conquering of oppression by His identification with the poor and His judgment upon oppressive systems, and it is our job as Christ’s representatives to enact this liberation. Liberation Theologians Leonardo and Clodovis Boff explain the underlying idea for how the gospel message relates to the plight of the poor:
“Jesus Christ, second person of the Blessed Trinity, incarnated in our misery, revealed the divine plan that is to be realized through the course of history and to constitute the definitive future in eternity; the kingdom of God. The kingdom is not just in the future, for it is ‘in our midst’ (Luke 17:21); it is not a kingdom ‘of this world’ (John 18:36), but it nevertheless begins to come about in this world. The kingdom or reign of God means the full and total liberation of all creation, in the end, purified of all that oppresses it, transfigured by the full presence of God.”v

The Boffs rightly emphasize a “now and not yet” component of atonement that extends to social transformation. God has given us the seeds of social transformation, but the fullness of its growth comes about when God fully restores creation. Gutierrez gives this liberative definition of salvation, which emphasizes the “now” over the “not yet,” while holding them both in tension:
“Salvation—the communion of men with God and the communion of men among themselves—is something which embraces all human reality, transforms it, and leads it to its fullness in Christ: ‘Thus the center of God’s salvific design is Jesus Christ, who by his death and resurrection transforms the universe and makes it possible for man to reach fulfillment as a human being. This fulfillment embraces every aspect of humanity: body and spirit, individual and society, person and cosmos, time and eternity. Christ, the image of the Father and the perfect God-Man, takes on all the dimensions of existence…’ The absolute value of salvation—far from devaluing this world—gives it its authentic meaning and its own autonomy, because salvation is already latently there. To express the idea in terms of Biblical theology: the prophetic perspective (in which the Kingdom takes on the present life, transforming it) is vindicated before the sapiential outlook (which stresses the life beyond).” vi

By no means is Gutierrez original in his take on the present consequences of the Kingdom of God being inaugurated by Christ. The second century church apologist Justin Martyr pointed to Isaiah’s promise of a future kingdom where swords would be beat into plowshares and war would disappear as being, in at least one sense, fulfilled by Christians before the eschaton:
“And that it did so come to pass, we can convince you. For from Jerusalem there went out into the world, men, twelve in number, and these illiterate, of no ability in speaking: but by the power of God they proclaimed to every race of men that they were sent by Christ to teach to all the word of God; and we who formerly used to murder one another do not only now refrain from making war upon our enemies, but also, that we may not lie nor deceive our examiners, willingly die confessing Christ.”vii

Jesus has redeemed our social relationships by breaking down the racial, social, and gender barriers between us (see Colossians 3:11 and Galatians 3:28) and by demonstrating that we have full equality both in that we are all deserving of death and that despite this Christ considers us to be his brothers. Since this is the case, we ought to seek for peace and the liberation of the lowly brother or sister from the shackles of institutionalized violence. If Jesus came to restore the created order, then our relationships with each other ought to be a part of what was/is/will-be redeemed by Him. N.T. Wright, noting the places where Jesus “saving” someone is applied to physical healing or rescue (for instance, Matthew 9:22), points out that, “this juxtaposition makes some Christians nervous (surely, they think, salvation ought to be a spiritual matter!), but it doesn’t seem to have troubled the early church at all.”viii They clearly had a broader idea of salvation that didn’t limit it to merely “spiritual” matters. Our evangelical church today is unfortunately far too Gnostic. In contrast, Martin Luther King, Jr. charged the church with the responsibility to make a difference in the oppression in the world around them:
“There was a time when the Church was very powerful. It was during that period when the early Christians rejoiced when they were deemed worthy to suffer for what they believed. In those days the Church was not merely a thermometer that recorded the ideas and principles of popular opinion; it was a thermostat that transformed the mores of society. Wherever the early Christians entered a town the power structure got disturbed and immediately sought to convict them for being ‘disturbers of the peace’ and ‘outside agitators.’ But they went on with the conviction that they were a ‘colony of heaven’ and had to obey God rather than man. They were small in number but big in commitment. They were too God-intoxicated to be ‘astronomically intimidated.’ They brought an end to such ancient evils as infanticide and gladiatorial contest. Things are different now. The contemporary Church is so often a weak, ineffectual voice with an uncertain sound. It is so often the archsupporter of the status quo. Far from being disturbed by the presence of the Church, the power structure of the average community is consoled by the Church’s silent and often vocal sanction of things as they are.”ix

King pointed out that suffering Christians are powerful Christians because they follow in the path of Christ. Suffering should not be neurotically sought out, but where it cannot be avoided, the one who suffers with Christ has not been conquered because the suffering Christ has not been conquered. As Moltmann wrote, “In their hearts all true men worship one God – the naked, wounded, bloody, but unconquered and unconquerable Christ.”x It is the oppressor who has been conquered since that which is joined to Christ cannot be vanquished, while that which is not is fit only to be thrown into the fire. As the prophet Malachi, speaking for God, put it:
“I will be a swift witness against… those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.” (Malachi 3:5, ESV).

The tendency for Christianity’s scriptures to challenge our system of violencexi coalesced into a uniquely modern view of the atonement referred to as the scapegoat view, proposed by Re Girard, wherein society’s tendency to place blame on a scapegoat to whom they do violence is confronted when it results in murdering God. As pastor and author Brian Zahnd wrote:
“The cross is shock therapy for a world addicted to solving its problems through violence. The cross shocks us into the devastating realization that our system of violence murdered God! The things hidden from the foundation of the world have now been revealed. The cross shames our ancient foundation of violence. The cross strips naked the principalities and powers. The cross tears down the façade of glory that we use to hide the bodies of slain victims.”xii

While there is much truth in this, the biblical witness to the fact that God used the cross as a sacrificial atonement and as a means to conquer death, sin, and the devil must be brought in to balance such a view. Man’s sinful systems did murder God, but the sovereign God used our sin to achieve our salvation. Christ has already, in a sense, conquered the oppressor (whether human oppressors, death, or the devil), though this victory will not be fully realized until His second coming. As Paul told the Corinthian church:
“For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death” (1 Cor 15:21-26, ESV).

Though Liberation Theology has some indispensable insights into the atonement and Jesus’ mission on earth, it also has a tendency for some dangerous imbalances. For instance, when the oppressed are identified with the poor and seen as incorruptible, and those with wealth and power are thought of as necessarily evil, the gospel fails to be relevant to all people as sinners in need of salvation. The gospel challenges us all in unique ways, but it still challenges all of us. The poor are not immune from sin, nor are the rich always necessarily greater sinners.xiii This false dichotomy probably emerges out of Marxism, which is unfortunately one of Liberation Theology’s major underlying extrabiblical influences.

Another danger of Liberation Theology is that it can have a relativizing effect on morality—the view of the oppressed can begin to be seen as the only moral viewpoint and they are therefore free to determine the proper moral course of action in enacting their earthly liberation. This, of course, in turn creates an oppressed class which is poised to become an oppressing class that is unwilling to listen to God’s challenge to their own sin. In other words, Liberation Theology, when taken by itself, has the capability of instilling the oppressor mentality into the oppressed.

When James Cone, father of Black Liberation Theology, comments that, “American theology is racist; it identifies theology as dispassionate analysis of ‘the tradition,’ unrelated to the sufferings of the oppressed,”xiv and notes that the cross of Christ was nothing less than a lynching tree,xv he is surely speaking truth to our tendency for hypocrisy, particularly when we have power or privilege to protect. But when he says, “we have reached our limit of tolerance, and if it means death with dignity or life with humiliation, we will choose the former. And if that is the choice, we will take some honkies with us,” one is immediately alerted to the fact that there is something in the Christian tradition which he disparages that is worth holding onto. In fact, it is our failure to apprehend the Christian tradition which leads to our siding with satanic power structures. If the idea that God created only one human species which now finds itself in desperate need of salvation is orthodoxy, then surely racism and classism are heresy. On the other hand, if Christ is our example for achieving our own liberation, then we must take note of the non-violent, non-retaliatory means by which He effected it.

In 1965 at the Cambridge Union Society of Cambridge University, James Baldwin argued the affirmative against William F. Buckley on the topic “Is the American Dream at the expense of the American Negro?” Baldwin demonstrated his case by highlighting how slavery helped to build the economic prosperity of the United States but that black Americans had still not benefited as white Americans had from their own labor. In contrast to the violent separatist rhetoric which was coming from some black Americans at the time (and understandably so from a human perspective), Baldwin did not argue for the intrinsic moral inferiority of the white oppressor, but highlighted their shared humanity:
“One of the things the white world does not know, but I think I know, is that black people are just like everybody else. We are also mercenaries, dictators, murders, liars. We are human, too.”xvi

With surprising empathy, he also mustered the insight to feel pity for the oppressor of his black brothers and sisters:
“What has happened to the white Southerner is in some ways much worse than what has happened to the Negroes there… Something awful must have happened to a human being [in this case, Sheriff Jim Clark of Selma, Alabama] to be able to put a cattle prod against a woman’s breasts. What happens to the woman is ghastly. What happens to the man who does it is in some ways much, much worse.”xvii

Though he could have argued from the good that we have in common to demonstrate that all humans are fellows, he chose, interestingly, to highlight the wicked tendencies which are in all of us. Had the roles been reversed, it could have easily been a black sheriff abusing a white woman. Depravity knows nothing of skin color– it affects us all equally.

Though it is out of the scope to address issues of Christian non-violence and how it doesn’t require acquiescence to evil (Walter Wink’s Nonviolence: A Third Way and Martin Luther King Jr.’s Letter from a Birmingham Jail are excellent, concise, popular level introductions to this philosophy), it is worth noting that Jesus destroyed the powers of evil not by “taking some honkies [in this case Roman soldiers and those Jews who held up their power] with Him.” He destroyed it by loving His enemies while still being radical in His truth-telling. This does not mean being obedient to sinful and dehumanizing laws or stuffing your dignity in your pocket, but it does mean that you never forget that you share a common humanity, spots and all, with an oppressor. As Baldwin noted elsewhere, “if the word integration means anything, this is what it means: that we, with love, shall force our brothers to see themselves as they are, to cease fleeing from reality and begin to change it.”xviii

And if our fallen nature makes us comrades, how much more our being joined to Christ as the fountainhead of our new humanity? As Paul argued in Ephesians 2:13-15, the wall of hostility between races has been broken down by the blood of Christ. We are not all different types of man, but one new man in Christ Jesus. Likewise Colossians 3:11 claims that Christ has made meaningless the categories which we invent to assist in our despising one another:
“Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all” (ESV). When Liberation Theologians are concerned with tearing down these walls to make us one man, they are living out the fruit of the gospel. Insofar as they play the game of Marxist dialectical struggle, imposing a dichotomy that must be erased through violent struggle, their solutions are not Christian solutions.

What we sometimes see in Liberation Theology is an unbalanced emphasis on Christ the Victor, or Christ the Conqueror. It is ironically the same view of Christ which has undergirded the dangerous theocracies of the past. Placing it in the hands of the oppressed does not somehow baptize it as Christian. Martin Luther King, Jr., in his Letter from a Birmingham Jail, urges us to achieve moral ends by only using moral means. Insofar as Liberation Theologians commend to us the tools of the oppressor (and by no means do all Liberation Theologians do this), there has been no liberation in the Christian sense. However, its insights are both timeless and timely. If Christ’s incarnation represents an identification with the lowly, His resurrection and exaltation are good news for the same, and those who are in power have an obligation to identify with them as well, lest they crucify Christ afresh with their apathy.

 

i. Walter Brueggeman, Old Testament Theology: An Introduction, Kindle Edition.

ii. Scot McKnight, A Community Called Atonement, Kindle Edition.

iii. Jurgen Moltmann, The Trinity and the Kingdom, Kindle Edition.

iv. St Basil the Great, On Social Justice (Popular Patristics Series Book 38), Kindle Edition.

v. Leonardo and Clodovis Boff, Introducing Liberation Theology, p. 52.

vi. Gustavo Gutierrez, A Theology of Liberation, Orbis Books, 1973, p. 151-2 . Note that this definition and explanation of salvation carries some of the essential qualities of Christian salvation (often those qualities which conservative theologians underemphasize), but it doesn’t emphasize the importance of sin, repentance, or Jesus’ death for sins. Because Liberation Theology’s primary concern is present social liberation, the means by which we are reconciled to God takes a back seat.

vii. Justin Martyr, First Apology, Ch. 39. Cited from www.ccel.org.

viii. N.T. Wright, Surprised By Hope, Kindle Edition.

ix. Martin Luther King, Jr., Letter from a Birmingham Jail.

x. Jurgen Moltmann, The Trinity and the Kingdom, Kindle Edition.

xi. See, for instance, my own discussion of the Old Testament prophet Habakkuk at http://www.cantus-firmus.com/?p=496.

xii. http://brianzahnd.com/2015/03/jesus-addressed-congress/

xiii. When God judged Israel and Judah, He did not spare the poor, as they were often just as actively engaged in wickedness and injustice as their wealthy counterparts (Jeremiah 16:6, 11-12).

xiv. James Cone, A Black Theology of Liberation, Kindle Edition.

xv. Note his recent book title, The Cross and the Lynching Tree.

xvi. From a transcript in The New York Times’ March 7, 1965 article “The American Dream and the American Negro.”

xvii. ibid.

xviii. James Baldwin, The Fire Next Time, Kindle Edition.

The New Testament’s Relationship to the Old Testament (with discussion of typology, the relationship between law and grace, and theonomy)

One of the perennial difficulties in Christian theology is the relationship of the Old Testament to the New. Perhaps the strongest proponent for discontinuity between the Testaments, Marcion the second century Gnostic, famously rejected the Old Testament revelation as canon and removed Old Testament references from the New Testament writings to create a fiercely anti-Hebrew canon. This would have been difficult work indeed, since G.K. Beale, referencing a personal study by Roger Nicole, noted, “295 separate quotations of the OT in the NT (including quotations with and without formulas). These make up about 4.5 percent of the entire NT, about 352 verses. Thus 1 out of 22.5 verses in the NT incorporates a quotation.”1 It is no surprise then that C.H. Dodd claimed that the Old Testament formed the essential substructure of the New.2 If the New Testament authors were so eager to quote the Old Testament, this raises the question of how they viewed it and used it in their writings. Did they seek to argue that the revelation of Jesus Christ was in major continuity or discontinuity with the Old Testament? Were their citations of the Old Testament to support New Testament ideas exegetically warranted, or were their concepts being read into writings which were fundamentally against the message they were seeking to disseminate? In this essay, I hope to show that the key to understanding how these two bodies of writing relate can be discerned by how the New Testament writers used the Old Testament.

To begin with, there are numerous Old Testament passages referenced in the New Testament as direct prophecies of Christ. For instance, Acts 8:32-33 quotes Isaiah 53:7-8 and claims that Isaiah’s suffering servant prophecy was really of Jesus. More interesting for our purposes are those passages which seem to claim that Christ is recapitulating Old Testament figures. Paul, for instance, claims that Jesus fully reversed the curse that Adam brought upon humanity (Romans 5:12-21, 1 Corinthians 15:22, 45). Jesus is also, at numerous times and by numerous authors, compared to David and related to Old Testament texts about David with the indication that he has fulfilled the Davidic covenant (Mark 11:10, Luke 1:32, John 7:42, Acts 2:30-36, Acts 13:45, Acts 15:16, Romans 1:1-4, Revelation 3:7). These examples show that the apostolic writings didn’t always simply exegete what the Old Testament said, but that they saw the Hebrew scriptures as prefiguring Christ even when Christ wouldn’t necessarily have been seen as having been in view by the pre-Christ reader.

Perhaps one of the most obvious examples of this hermeneutic is Matthew 2:15. Matthew claims that Hosea 11:1, wherein God reminds Israel that He called them out of Egypt, was fulfilled when Christ was called out of Egypt. Regarding the plain sense of Hosea will by no means lead a reader to see any future fulfillment of Hosea’s passage—it was after all a reference to a past event. However, Jesus, the unique Son of God and the perfect representative of Israel, could be compared by Matthew to Israel to emphasize the typological fulfillment of Israel in its head, the King Messiah. Notes Jonathan Lunde:

“Consequently, ‘what is said of one figure can then be applied to another who fits within the identity of the group or who serves as its representative.’ This assumption allows NT writers to craft arguments that pivot on relationships between Jesus and the nation or its corporate representatives. It also reverberates under the surface of the titles that are applied to Jesus, such as the Son of God, the Servant, and the Son of Man. Snodgrass notes: [These] were all representative titles that were applied to Israel first. Jesus took on these titles because he had taken Israel’s task. He was representative of Israel and in solidarity with her. God’s purposes for Israel were now taken up in his ministry. If this were true, what had been used to describe Israel could legitimately be used of him.”3

Matthew was not unique in seeing Messiah as the perfect Israelite and as Israel’s representative. Isaiah’s Servant Songs (Isaiah 42, 49, 50, 52:13-53:12) seem to go back and forth between describing Israel and describing their unique Messianic representative who brings peace and healing to the nations where they have failed to do so. These songs culminate in Isaiah 53, where the Servant Messiah is said to be crushed for the iniquities of Israel despite their having gone astray. Clearly God has two “servants” in mind, or else one could not redeem the other:

“It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth” (Isaiah 49:6, NIV).

This New Testament view of recapitulation finds fulfillment not only of persons and nations, but even if holy objects. The temple of God in the Old Covenant was the place in which deity resided, where He dwelt among His people, and where propitiatory sacrifices were offered to atone for the sins of the people of God. And yet John tells us that Jesus, speaking of His own body, said to the Jewish leaders, “Destroy this temple, and in three days I will raise it up” (John 2:19, ESV).

What we see in these typological fulfillments is both continuity and discontinuity. There is continuity in that the entirety of the Old Testament looked forward to its fulfillment in Christ, and yet the fact that there is fulfillment suggests something new and different which was in some senses unlike what had come before. Though Christ’s sacrifice made the temple and the priests obsolete, for instance, He also affirmed their underlying meaning. The acceptance of such a continuity only requires the acceptance of one presupposition: that, as G.K. Beale wrote, “history is unified by a wise and sovereign plan so that the earlier parts are designed to correspond and point to the later parts.”4 Therefore, there is no more significant discontinuity in the temple sacrifices pointing forward to Christ then there was in God’s giving animal skins to Adam to point forward to the temple sacrifices.

Focusing on recapitulation provides us with a broad overview of the Old and New Testament continuity/discontinuity, but how does it look when dealing with specific biblical issues? At this point, we will turn to two such difficulties in particular.

One particularly thorny problem for resolving continuity/discontinuity between the Testaments is the relationship between law and grace. Since the Old Testament is founded on the revelation of God’s Torah to the wandering Israelites, and since the apostle Paul seems to denigrate the law as being counter to grace, a surface reading of scripture might cause one to presume a large degree of discontinuity on this issue.

Paul tells the Galatian church, of which many members had been keeping strict observance of the Torah, “Christ redeemed us from the curse of the law by becoming a curse for us” (Galatians 3:13, ESV) and “for freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery” (Galatians 5:1, ESV). But is Paul saying that Christians should reject the idea of moral duties and ignore the Old Testament witness of God’s holiness as an example for us? May it never be! Paul himself quite explicitly explains the issue he was addressing: “You are severed from Christ, you who would be justified by the law; you have fallen away from grace” (Galatians 5:4, ESV). The problem was not that these Christians revered the Torah—it was that they thought strict observance of it could save them.

Moreover, Paul did not think of the Old Testament saints as having been saved by law in contrast to the church which is saved by grace. Paul speaks of two Old Testament figures in particular and concludes, “‘Abraham believed God, and it was counted to him as righteousness…’ just as David also speaks of the blessing of the one to whom God counts righteousness apart from works: ‘Blessed are those whose lawless deeds are forgiven, and whose sins are covered; blessed is the man against whom the Lord will not count his sin'” (Romans 4:3-8, ESV). Indeed, Paul claims the Old Testament was written “for our instruction” (Romans 15:4, ESV) and that we ought to “uphold the law” (Romans 3:31, ESV).

According to Paul, the Old Testament people of God were not saved by keeping the law, but in fact, “by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin” (Romans 3:20, ESV). Salvation by grace is not new, but is testified to in the Old Testament writings: “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it” (Romans 3:21, ESV).

Finally, Paul makes it quite clear that the Old Testament saints were not justified by their good works, but the blood of Christ covered them:

“for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins” (Romans 3:23-26, ESV).

There is therefore not fundamental discontinuity between the Testaments on this point. However, this directs us to our second difficulty. If the Torah still has value for Christians, what of its civil laws? Are Christians obligated to establish a neo-Mosaic state (theonomy) with the same legal requirements that God expected from the Israelites?

To begin with, Jesus Himself claimed that there was a distinction between church and state when He was tested by the Pharisees on whether religious Jews should pay taxes to a pagan state. His famous answer: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Matthew 22:21, ESV).

This distinction was also supported by Paul, who told Christians, “never avenge yourselves, but leave it to the wrath of God” (Romans 12:19, ESV), but said of the pagan state, “let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God” (Romans 13:1, ESV). It is of note that Paul was speaking of a pagan state which would shortly be in the business of oppressing Christians. Paul was not claiming that the government always acts in accordance with God’s moral values, but that God is sovereign enough to ensure that His will be done even by pagan dictators. This is the same point made by Old Testament prophets such as Habakkuk and Jeremiah who spoke of pagan Babylon’s coming subjugation of Judah.

But what makes this church/state distinction characteristic of the New Covenant when it wasn’t characteristic of the Israelite state? One might make an analogy to Jeremiah’s contrast (in Jeremiah 31:31-34) of the Old Covenant laws written on stone (emphasizing that covenant’s physicality and spatiality) to the New Covenant laws written on the hearts of God’s elect (emphasizing this covenant’s spiritual nature). Jesus, when asked by Pilate why His followers wouldn’t fight to release Him since He is a king, responded, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world” (John 18:36, ESV). This is not to say that there is no future kingdom of God which is political in nature, only that it is not now that kind of kingdom (see 1 Corinthians 15:24).

However, even with these important distinctions which argue for discontinuity between the Testaments, one might argue that these is in fact more continuity on the issue of civil laws than not. For one thing, even the civil laws of the Torah are supported by eternal moral values, and both are written for our edification. The penalties might change (as God Himself made exceptions for the death penalty in the cases of David, Moses, Paul, etc., suggesting the mutability of the civil laws’ legal requirements), but the values supporting these laws remains. More than that, however, the Old Testament itself suggests that the elect are held to a higher standard than the non-elect. For example, in Amos we find God judging the pagan nations based on broad moral categories that are accessible to all men while He judges Judah specifically for its covenant unfaithfulness. Dennis Kinlaw concludes of Amos’ words of judgment, “we might say that Yahweh judges the other nations by natural law.”5 If God requires something different from the elect than the non-elect, and since the elect in the New Covenant are an ecclesial and not a political grouping it would not be appropriate to establish a theonomic state. In other words, while God’s moral law (which is expressed in Israel’s civil laws) is eternal and therefore retains continuity with the New Testament, Jesus’ coming changes the way these laws are to be expressed by God’s covenant people.

Recall how C.H. Dodd characterized the Old Testament—as the substructure of the New. The earliest Christians had no New Testament, so the Old Testament was their Bible. That this valuation of the Old Testament remains for Christians today is established by the fact that the apostolic writings utilized the Old Testament as the fertile ground of New Testament revelation. The key to the Old Testament’s use is to read it as the apostles did—christocentrically. Which is to say as the revelation of God and the ground for all of God’s promises which are fulfilled in Christ.

1Beale, G.K. Handbook on the New Testament Use of the Old Testament, Kindle Edition.

2Note the subtitle of C.H. Dodd’s According to the Scriptures: The Substructure of New Testament Theology.

3Berding and Lunde editors, Three Views on the New Testament Use of the Old Testament, Kindle Edition.

4Beale, G.K. Handbook on the New Testament Use of the Old Testament, Kindle Edition.

5John N. Oswalt and Dennis F. Kinlaw, Lectures in Old Testament Theology, Kindle Edition.

Interview with Dr. Bill Ury – Social Trinitarianism

New podcast is up.

Click here to listen.

This podcast features an interview with Dr. Bill Ury. Dr. Ury received his doctorate from Drew Univeristy and is an adjunct professor at Wesley Biblical Seminary in Jackson, Mississippi. The topic of discussion was Social Trinitarianism– the view that God ought to be thought of primarily in His relational threeness as opposed to a more static oneness. One insight of this view is that personhood as modeled upon the Trinity is necessarily relational– that if we are made in the image of God, then, like God, we cannot be persons without being in relationship to other persons. He also pointed out how this perspective shapes our view of God, the church, sovereignty, and ethics, particularly in contrast with other perspectives on the Trinity.

 

The Early Church’s Attempts to Understand the Relationship Between the Human and Divine Natures of Christ

     We have a tendency in modern times to think of what one believes as not particularly important. However, this tendency doesn’t always serve us well. Beliefs are like dominoes– one belief logically impacts another. Our belief about one topic is in some way connected to our belief about another topic, and our beliefs cannot help but impact our actions, attitudes, and well-being. So it is for how we view Christ’s divine and human natures.

     The early church was capable of seeing how a false belief about Christ’s nature could impact other beliefs, such as the atonement. For Christ to be joined to humanity, which was necessary for us to be saved, He had to be truly human. For Him to be be capable of fully saving us and connecting us to God, He had to always be truly God. This was also important for maintaining consistency with the biblical witness, which painted a picture of Christ as genuinely human and genuinely divine (John 20:20-29). There were numerous attempts to reconcile these biblical claims, finally culminating in the Council of Chalcedon (451 A.D.) which defended the orthodox view of Christ’s two natures. Before then, however, there were many missteps.

Adoptionism Graphic     Though the textual critic Bart Ehrman might argue that adoptionism/exhaltation was perhaps the church’s earliest attempt to make sense of who Jesus was, the biblical witness seems to argue otherwise. In any case, this view can be found as early as the second century in the views of Theodotus of Byzantium and Paul of Samosata. Adoptionists thought of Jesus as a holy man who was adopted as the Son of God at baptism due to His good works. Paul of Samosata’s concern in particular was of protecting strict monotheism, so he spoke of Jesus as, “a man adopted by God as his special human son. Jesus entered into a unique position in relation to God without actually becoming God. Paul of Samosata placed Jesus somewhere above other humans due to his elevation to sonship by the Father and somewhere below God due to his humanity and God’s absolute oneness” (Olson). After this adoption, He was thought of as divine in a sense, though not before, meaning He could not be the eternal God– the One who could say, “before Abraham was, I AM” (John 8:58). While this was an attempt to reconcile the biblical data, it leaned so far toward one truth that it ultimately failed to affirm the other truth. In this view, Jesus was 100% man at His birth.

DOCETISM

     Another attempt to explain why scripture talked of Jesus as being divine but also of having a human body erred in the opposite way from adoptionism. Docetism comes from the Greek dokein, meaning “to seem.” In other words, Jesus was written about as if He was human because He pretended to be so. One variant of this view was more Gnostic influenced– if Christ was a pure being, it would have been improper for Him to have a body: “According to some docetists, Christ was so completely divine that he could not be human… For these docetists, Jesus’ body was a phantasm” (Ehrman, p. 15).

     Another variant had Christ abducting the body of a man named Jesus and then leaving the man to die on the cross: “For them, Jesus was a real flesh-and-blood human. But Christ was a separate person, a divine being who, as God, could not experience pain and death” (Ehrman, p. 15). A view somewhat similar to this latter one was called Apollinarianism, wherein the divine Logos took a human body. In this view, there is no human mind, but only a divine mind inhabiting a human body. These views ultimately failed as well. There can be no atonement if God did not fully join Himself to humanity. Further, Jesus makes it abundantly clear that He had a true human body: “Touch me, and see. For a spirit does not have flesh and bones as you see that I have” (Luke 24:39, ESV). He also had a human mind (see Luke 2:52, Mark 13:32).

Nestorianism

     After these early and more extreme attempts to reconcile Jesus’ humanity and divinity, there were two more complicated solutions proposed. The first was Nestorianism. Nestorius’ view was that within Christ there were in fact two distinct persons– one human and one divine. This view allowed for side-stepping the difficult truth that God was born of a woman. By strongly separating the natures, Nestorians could claim that it was not God who has born, but simply Christ. As Nestorius wrote in his second letter to Cyril:
“Everywhere in Holy Scripture, whenever mention is made of the saving dispensation of the Lord, what is conveyed to us is the birth and suffering not of the deity but of the humanity of Christ, so that by a more exact manner of speech the holy Virgin is called Mother of Christ, not Mother of God. Listen to these words of the Gospels: ‘The book of the birth of Jesus Christ, son of David, son of Abraham’ [Matt. 1:1]. It is obvious that the son of David was not the divine Logos” (Noll).

     This view failed to join humanity in divinity in one person, and was rejected at the Council of Ephesus in 431 A.D., though it still lives on in the Church of the East (not to be confused with the Eastern Orthodox Church). It was followed by a Christological view that was essentially an extreme reaction to it: Eutychianism.

EUTYCHIANISM

     Eutychianism, far from separating the natures of Christ, joined them together. For Eutyches, the human nature of Jesus was subsumed by the divine, creating what was essentially a new nature. Christ was therefore not human enough to be joined to us nor divine enough to be truly consubstantial (of the same nature) with the Father. The Council of Chalcedon sought to deal with the Eutychian issue and to re-affirm Ephesus’ condemnation of Nestorianism, arguing for a truly orthodox view of Christ’s two natures.

ORTHODOXY

     The one thing that all of the aforementioned views have in common is that they go to one extreme or another in an attempt to hold on to one piece of truth about who Christ was. In contrast, the Council of Chalcedon’s orthodox definition managed to keep Christ’s natures in their proper balance. Chalcedon confessed, “one and the same Son, our Lord Jesus Christ, the same perfect in Godhead and also perfect in manhood… to be acknowledged in two natures, inconfusedly, unchangeably, indivisibly, inseparably; the distinction of natures being by no means taken away by the union, but rather the property of each nature being preserved, and concurring in one Person (prosopon) and one Subsistence (hypostasis), not parted or divided into two persons, but one and the same Son, and only begotten God, the Word, the Lord Jesus Christ…” (Chalcedonian Creed, 451 A.D.) In other words, Christ was one person who possessed two natures– one fully human and the other fully divine. There was no confusion of natures, nor separating Christ into two different person. This also allowed for Jesus to be a true savior of mankind, “for we would not be able to overcome the author of sin and of death unless he whom sin could not stain nor death hold took on our nature and made it his own” (Noll).

 Sources Cited

Ehrman, B. D. (2003). Lost Christianities: the battle for Scripture and the faiths we never knew. P. 15. New York: Oxford University Press.

Noll, M. A. (1997). Turning points: decisive moments in the history of Christianity. Grand Rapids, Mich.: Baker Books. Kindle Edition.

Olson, R. E. (1999). The story of Christian theology: twenty centuries of tradition & reform. Downers Grove, Ill.: InterVarsity Press. Kindle Edition.

The Holy Bible: English Standard Version : the ESV Study Bible.. Wheaton, Ill.: Crossway Bibles, 2008.