{"id":247,"date":"2018-07-11T14:32:34","date_gmt":"2018-07-11T19:32:34","guid":{"rendered":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/?p=247"},"modified":"2018-07-11T14:32:34","modified_gmt":"2018-07-11T19:32:34","slug":"christ-in-the-gospels","status":"publish","type":"post","link":"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/11\/christ-in-the-gospels\/","title":{"rendered":"Christ in the Gospels"},"content":{"rendered":"![\"\"](\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/07\/Christ-walking-on-water-360x200.jpg\")
Several weeks ago, a series of articles discussed how Christ can be seen, and was understood within Second Temple Judaism in the Old Testament.\u00a0 A companion series discussing how Christ is seen in the New Testament may seem counter-intuitive due to its apparently obvious nature.\u00a0 This is particularly true of Christ in the gospels, which are quite obviously entirely about our Lord Jesus Christ.\u00a0 However, the core of that previous series was developing the way in which Second Temple Judaism had come, through careful attention to the text of the Hebrew Bible, to see God as a godhead of two or more persons even before the incarnation of Christ.\u00a0 This then provided those to whom Christ came with the means to understand his divine identity and relationship to God the Father.\u00a0 This is important, because there had come to be an understanding of 1st century Judaism which assumed that later unitarian monotheism, the idea that the one God is also only one person, was the generally held belief.\u00a0 If this is assumed, then the emergence of the doctrine of the Holy Trinity in general, and the deity of Christ in particular, become a problem that has to be solved.\u00a0 How could Jews who were unitarian monotheists have begun to worship Jesus Christ as God?<\/p>\n
In response to this, scholars who have accepted this incorrect presupposition and otherwise marginalized the Old Testament evidence, have set forth all manner of conjectures regarding how this supposed ‘transition’ came about.\u00a0 Some, for example, have argued that the doctrine of the Holy Trinity is some sort of ‘compromise’ between monotheism and paganism.\u00a0 Probably the most influential approach, championed by the likes of Barth Ehrman, but found even in the writings of many Orthodox scholars, is the idea that the understanding of Christ’s divinity and the doctrine of the Holy Trinity evolved over time.\u00a0 This is not just stretched out over the first three centuries of Christian history, but is read into the text of the New Testament itself.\u00a0 So, for example, it is supposed that St. Mark’s Gospel, taken almost universally as the earliest, presents a purely human Jesus.\u00a0 St. John’s Gospel, on the other hand, taken almost universally to be the last, is pushed forward as late as possible, as it clearly teaches a Jesus who is divine.\u00a0 This is done likewise with the epistles and other texts of the New Testament to arrange them into this evolutionary picture where, depending on one’s perspective, either the idea of Jesus as God developed, or came to be understood.<\/p>\n
Knowing, however, that Second Temple Judaism firmly embraced the idea of a ‘second power in heaven’, or a second hypostasis of the God of Israel, and even identified this figure with the coming Messiah (as in 1 Enoch), we should come to the New Testament texts expecting to find something very different.\u00a0 Specifically, we should expect that the New Testament authors would, rather than arguing for a new theological idea of the nature of God, or struggling to understand some reality which has been revealed to them which is beyond their current paradigm, presenting Christ as a hypostasis of Yahweh, the God of Israel, who is become incarnate.\u00a0 Further, we should expect to find this throughout the New Testament literature, not as a product or feature of ‘development’ in early Christian theologizing.\u00a0 This is historically necessitated by the reality of early Christian persecution.\u00a0 It is hard to imagine thousands of people being quickly convinced of a radical new, humanly produced idea to the point that they were willing to suffer and even die for it.\u00a0 As will be seen in this series, it is also exactly what we find when we read the New Testament texts carefully.<\/p>\n
As previously mentioned, in the Gospel According to St. John, Christ is clearly, repeatedly, and unambiguously identified as Yahweh, the God of Israel, through his own words.\u00a0 As on example, in John 8, Christ states to his Jewish interlocutors that Abraham rejoiced to see his day.\u00a0 They respond that Jesus is not even 50 years old, so how could he have known Abraham?\u00a0 He answers, “Truly, truly I say to you, before Abraham was, I am.”\u00a0 His meaning is very clear to his audience, as they immediately pick up stones in order to execute him for blasphemy (v. 56-59).\u00a0 This simple clarity in St. John’s Gospel is often then contrasted with the other three gospels, the synoptics.\u00a0 It is pointed out that there are no such clear statements made by Jesus in these three texts, and this is sometimes even used to cast doubt on whether such statements could ever have come from Christ’s mouth historically.\u00a0 The difference here, however, is not a difference in content or purpose.\u00a0 St. John is not presenting to us a different Jesus than St. Matthew, St. Mark, or St. Luke.\u00a0 It is, rather, a difference in approach in the means of communicating that content.<\/p>\n
Even a casual reading of St. John’s Gospel reveals that it is focused primarily, nearly entirely, upon the words of Christ.\u00a0 The vast majority of the text consists of dialogues of Christ with individuals (such as Ss. Nicodemus and Photini), with his disciples, with his opponents, and ultimately with his Father in the chapters immediately preceding his trial and crucifixion.\u00a0 The text luxuriates in these conversations, allowing them to play out and in the process, expressing deep and profound theological ideas concerning the identity of Christ.\u00a0 St. Mark’s Gospel provides the starkest contrast, in recounting very little of what Christ said, and focusing almost entirely on Christ’s actions.\u00a0 We are told throughout St. Mark’s Gospel that Christ is preaching, but the contents remain unreported.\u00a0 The great teaching sections of St. Matthew’s and St. Luke’s Gospels, the sermons on the mount and on the plain, represent additions to St. Mark’s direct, and swiftly moving, narrative.\u00a0 This approach, however, is intended to communicate precisely the same Christ.\u00a0 St. Mark identifies Jesus Christ as the God of Israel in ways more subtle, but no less clear to his original readers.<\/p>\n
As just one example, in Mark 6:45-52, St. Mark records the miracle of Christ walking across the troubled Sea of Galilee.\u00a0 The disciples have set out in the boat ahead of him, while Christ remained at the shore to pray.\u00a0 High winds come up on the sea, and the boat is making difficult progress.\u00a0 Christ comes to them walking across the water.\u00a0 The disciples think Christ to be a ghost and are frightened, but Jesus enters the boat with them, calming not only them, but the sea as well.\u00a0 St. Mark’s conclusion to the story is that the disciples did not understand what this meant, because their hearts were hardened (v. 52).\u00a0 In the midst of his telling of this story, St. Mark includes an odd detail, that Christ ‘went to pass by them’ (v. 48).\u00a0 Much of the book of Job is a meditation on a similar theme, on our inability to understand the ways of the Lord, and why he does what he does.\u00a0 Job 9, in particular, describes a similar circumstance.\u00a0 In recounting the many glories of the Lord, Job describes the Lord as ‘walking upon the waves of the sea’.\u00a0 In Greek, this reads, ‘peripaton…epi thalasses’ (Job 9:8, Mark 6:48).\u00a0 To describe his lack of understanding, Job describes the Lord as ‘passing him by’.\u00a0 In Greek, the verb ‘to pass by’ is ‘parelthein’ (Job 9:11, Mark 6:48).\u00a0 In the way in which St. Mark describes these actions, he has put the disciples in the place of Job, and Jesus Christ in the place of Yahweh, the God of Israel.<\/p>\n
What St. John expresses to us through the words of Christ, St. Mark teaches us by the way in which he describes Christ’s deeds.\u00a0 Rather than reflecting growth, or development, or a variety of ‘Christologies’, the Gospels present a consistent and coherent picture of Jesus Christ as God Himself, the second hypostasis of the Holy Trinity, incarnate for our salvation.\u00a0 While the gospels record different words and actions of Christ, this does not imply disagreement, only a different witness describing his own testimony.\u00a0 In the same way that multiple accounts of the same event that describe different details do not imply a multiplicity of events, the gospel accounts do not imply different ‘versions’ of Christ.\u00a0 Particularly when it is seen that what the gospel writers are doing is identifying the person of Jesus Christ with a divine figure in whom they already believed.<\/p>\n","protected":false},"excerpt":{"rendered":"
Several weeks ago, a series of articles discussed how Christ can be seen, and was understood within Second Temple Judaism in the Old Testament.\u00a0 A companion series discussing how Christ is seen in the New Testament may seem counter-intuitive due to its apparently obvious nature.\u00a0 This is particularly true of Christ in the gospels, which are quite obviously entirely about our Lord Jesus Christ.\u00a0 However, the core of that previous series was developing the way in which Second Temple Judaism had come, through careful attention to the text of the Hebrew Bible, to see God as a godhead of two or more persons even before the incarnation of Christ.\u00a0 This then provided those to whom Christ came with the means\u2026 <\/i> <\/a><\/p>\n","protected":false},"author":13,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-247","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"Christ in the Gospels - The Whole Counsel Blog<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/11\/christ-in-the-gospels\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Christ in the Gospels - The Whole Counsel Blog\" \/>\n<meta property=\"og:description\" content=\"Several weeks ago, a series of articles discussed how Christ can be seen, and was understood within Second Temple Judaism in the Old Testament.\u00a0 A companion series discussing how Christ is seen in the New Testament may seem counter-intuitive due to its apparently obvious nature.\u00a0 This is particularly true of Christ in the gospels, which are quite obviously entirely about our Lord Jesus Christ.\u00a0 However, the core of that previous series was developing the way in which Second Temple Judaism had come, through careful attention to the text of the Hebrew Bible, to see God as a godhead of two or more persons even before the incarnation of Christ.\u00a0 This then provided those to whom Christ came with the means\u2026\" \/>\n<meta property=\"og:url\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/2018\/07\/11\/christ-in-the-gospels\/\" \/>\n<meta property=\"og:site_name\" content=\"The Whole Counsel Blog\" \/>\n<meta property=\"article:published_time\" content=\"2018-07-11T19:32:34+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/blogs.ancientfaith.com\/wholecounsel\/wp-content\/uploads\/sites\/37\/2018\/07\/Christ-walking-on-water-360x200.jpg\" \/>\n<meta name=\"author\" content=\"Fr. Stephen De Young\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Fr. 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