Lamech and Other Christologies

Here’s a round-up of some interesting recent blog posts on Christology:

Mike Skinner highlighted a post by Richard Beck, contrasting Jesus and Lamech, which concludes poignantly that “The Song of Lamech is not the Song of the Lamb.”

Andrew Perriman makes the case that Jesus is not included in the “divine identity” in 1 Corinthians 8:6.

Larry Hurtado has had several posts on Christology on his blog recently, focusing on subjects such as early devotion to Christ, the Gospel of John and the post-Easter perspective’s impact on Christology, and a response to various questions about topics such as pre-existence.

The Koinonia blog has two excerpts from the response book. One focuses on the New Testament depictions of Jesus as exercising divine functions, the other is more of an overview of points of agreement and disagreement.

Michael Kruger inexplicably believes that Ehrman’s view, that Jesus did not claim to be God, is harder to sustain than his own viewpoint, which reads later Christology back into the earliest texts in a manner that requires heavy-handed dogmatism and the use of a crowbar.

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  • Andrew Dowling

    I’m impressed by Hurtado’s comments, and amused at his conservative followers kind of throwing a fit when he suggests Jesus never declared himself God :)

    He also has quite the patience to be responding to all of the comments like he does.

  • Jeremiah J. Preisser

    Though the question of how Jesus became divine or vice versa is a hot button topic right now (I do enjoy the discussion as well and thank you for the links to Hurtado’s page), I do wonder though: what would it matter — hypothetically — if we had an eyewitness account(s) of Jesus who said that Jesus said he was equal with Yahweh, or greater than Yahweh? Even if they left Jesus’s lips many times over, could we reasonably infer that Jesus was so based on personal implication? It is far too improbable either way in my opinion.

    • James F. McGrath

      It is a good point, that the question of what Jesus believed about himself and said is distinct from the question of what people today (whether historians or theologians) might conclude, for a variety of reasons. It is certainly possible to believe oneself to be God and claim as much, and to be mistaken; and it is at least theoretically possible to be God and not know or claim as much.