By Charles H. Talbert
Getting into the talk concerning the improvement of Christology between Jesus' earliest fans, this quantity opinions either the conventional evolutionary view that posited an straight forward early Jewish Christology that built in complexity because it used to be more and more Hellenized and the newer try and see a full-orbed Christology either as early and as Jewish, now not Hellenistic, in its different types. It contends that in the 1st a hundred years Jesus' fans hired 4 types from their milieu, Jewish and Greco-Roman, either to appreciate and to speak their Christologies. those versions have been appropriated simply because they have been applicable automobiles for expressing the impression of Jesus on them, earlier, current, and destiny.
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Extra resources for The Development of Christology during the First Hundred Years (Supplements to Novum Testamentum)
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2:1) and was in the flesh after the resurrection (Smyrn. 3:1–2) reflects use of the indwelling model within the Johannine trajectory. In Ignatius, the three models are so integrated that one can only see synthesis dominating. The incar- the development of christology in the first 100 years 37 nation of the pre-existent one is located at the moment of the miraculous conception79 and the resurrection is of a corporeal being. Three models are synthesized into one coherent portrait of Jesus. Polycarp is the other Apostolic Father to employ three models.
Such a personal appearance could be of the deity herself or of an appropriate human form. Homer (Od. 485) says that the gods come down from heaven, putting on all manner of shapes and visit the cities. Athena, for example, can appear as Phoenix (Il. 551–55) or Laodocus (Il. 75–78); she also can appear as a bird (Od. 322); she can appear as a disembodied voice as well (Od. 530–35). In the myth that is currently under discussion, it is the personal appearance in recognizably human form that is our concern.
We know that by the early second century Justin Martyr was using the epiphany/ theophany model espoused by Philo to speak about Christ. In Dial. 61, he says: God has begotten of Himself a certain, rational power as a Beginning before all other creatures. The Holy Spirit indicates the Power by varying titles, sometimes . . Son, or Wisdom, or Angel, or . . Word. He even called Himself Commander-in-Chief when He appeared in human guise to Joshua (ANF 1:227). 48 Andrew Y. Lau, Manifest in Flesh: The Epiphany Christology of the Pastoral Epistles (WUNT 2/86; Tübingen: Mohr Siebeck, 1996), 277.