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\nIn the discussions of Tom Wright in his recent opus, he stresses again and again that Christos is not merely a name, rather it regularly indicates that Jesus is the Jewish messiah, the anointed one of God. Here is reflection of another scholar, meditated to us by a fine post by Larry Hurtado that offers us a third choice\u2026. which may break new ground. BW3<\/p>\n\u2014<\/p>\n
The Messianic Jesus in Paul\u2019s Christology
\nby larryhurtado<\/p>\n
Some time back, in a posting over on the blog site of our Centre for the Study of Christian Origins, I drew attention here to Matt Novenson\u2019s book, Christ Among the Messiahs: Christ Language in Paul and Messiah Language in Ancient Judaism (Oxford University Press, 2012). Having re-read it as part of my preparation for a paper on \u201cPaul\u2019s Messianic Christology\u201d for a conference in Rome in late June, I\u2019m again impressed with the book, and want to reiterate my commendation of it.<\/p>\n
Over against what has been the \u201cmajority position,\u201d that \u201cChrist\u201d (Greek: \u03c7\u03c1\u03b9\u03c3\u03c4\u03bf\u03c2) in Paul\u2019s usage is essentially a colorless name, merely designating Jesus but not really carrying any connotative emphasis, Novenson lodges what I regard as a convincing counter-case.<\/p>\n
Part of his case is to show that previous scholars have tended to work with only two \u201conomastic\u201d categories: \u201cChrist\u201d in Paul is either a \u201ctitle\u201d (having strong connotative emphasis, as \u201cmessiah\u201d) or a \u201cname\u201d (merely designating Jesus). Novenson cogently contends that there is a third category to consider, however: appellatives used as \u201chonorifics,\u201d i.e., a term so closely and particularly attached to an individual that it alone can designate that person, yet still carrying its connotation. As well-known examples, he cites \u201cAugustus\u201d (for Octavian), \u201cEpiphanes\u201d (for Antiochus IV), and Judas \u201cMaccabee\u201d. This seems to me a breakthrough of sorts beyond the philological impasse that has plagued Pauline scholarship.<\/p>\n
Novenson\u2019s contention is that in Paul \u201cChrist\u201d has this sort of function: It is closely and uniquely attached to Jesus, such that on its own it can designate him (as it does some 150 times in Paul\u2019s letters), but it retains its semantic value (\u201cmeaning\u201d) as \u201cmessiah.\u201d This \u201chonorific\u201d category accounts for how \u201cChrist\u201d can seem to function almost like a name, and yet not really be reduced to functioning as a name.<\/p>\n
Then, Novenson analyses a selection of Pauline passages, observing how they illustrate Paul\u2019s use of \u201cmessianic language.\u201d This analysis confirms the judgment that Jesus\u2019 messianic status\/significance really was an important claim for Paul.<\/p>\n
Another creative feature of Novenson\u2019s study is his emphasis that Paul\u2019s use of messianic language should be seen as a \u201ccase study\u201d in ancient Jewish messianic expressions. Many scholars have portrayed Paul\u2019s Christological thought as a flat contrast with, or negation of, Jewish messianism. But, as Novenson argues, this seems to rest upon an over-simplified picture of Jewish messianic hopes that does not do justice to its diversity. Moreover, in light of Paul\u2019s firm efforts to continue to be identified as Jewish, and his view of his gentile mission as securing \u201cthe obedience of the nations\u201d to the biblical God and his Christ, Paul\u2019s Christology is better seen as a particular (and distinctive) version in the diversity of ancient Jewish messianism.<\/p>\n
I confess that perhaps part of my readiness to see the force of Novenson\u2019s case is that I see it as reinforcing and sophisticating views that I\u2019ve tried to express. But I also readily grant that Novenson\u2019s case is a marked advance on anything previous, and in my view is now the starting point for any further consideration of how Paul\u2019s Christology relates to ancient Jewish messianism.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"
In the discussions of Tom Wright in his recent opus, he stresses again and again that Christos is not merely a name, rather it regularly indicates that Jesus is the Jewish messiah, the anointed one of God. Here is reflection of another scholar, meditated to us by a fine post by Larry Hurtado that offers […]<\/p>\n","protected":false},"author":91,"featured_media":8302,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8301","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-uncategorized"],"yoast_head":"\n
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