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Jesus Monotheism: Volume 1: Christological Origins: The Emerging Consensus and Beyond, by Crispin Fletcher-Louis
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This is the first of a four-volume groundbreaking study of Christological origins. The fruit of twenty years research, Jesus Monotheism lays out a new paradigm that goes beyond the now widely held view that Paul and others held to an unprecedented "Christological monotheism." There was already, in Second Temple Judaism and in the Bible, a kind of "christological monotheism." But it is first with Jesus and his followers that a human figure is included in the identity of the one God as a fully divine person. Volume 1 lays out the arguments of an emerging consensus, championed by Larry Hurtado and Richard Bauckham, that from its Jewish beginnings the Christian community had a high Christology and worshipped Jesus as a divine figure. New data is adduced to support that case. But there are weaknesses in the emerging consensus. For example, it underplays the incarnation and does not convincingly explain what caused the earliest Christology. The recent study of Adam traditions, the findings of Enoch literature specialists, and of those who have explored a Jewish and Christian debt to Greco-Roman Ruler Cult traditions, all point towards a fresh approach to both the origins and shape of the earliest divine Christology. Crispin Fletcher-Louis (DPhil, Oxford) is the Director of Whymanity Research and Training. He has held posts at King's College London, and the universities of Durham and Nottingham. He was the founder of Westminster Theological Centre, where he served as the Principal until 2012.
- Sales Rank: #2549595 in Books
- Published on: 2015-07-29
- Original language: English
- Number of items: 1
- Dimensions: 9.02" h x 1.00" w x 5.98" l, 1.59 pounds
- Binding: Hardcover
- 388 pages
About the Author
Crispin Fletcher-Louis (DPhil, Oxford) is the Director of Whymanity Research and Training. He has held posts at King's College London, and the universities of Durham and Nottingham. He was the founder of Westminster Theological Centre, where he served as the Principal until 2012.
Most helpful customer reviews
5 of 5 people found the following review helpful.
Christological origins in depth study, vol 1.
By Richard C. Woodhouse
A very in depth study of the new agreed upon scholarly view of Christological origins. Mostly in reference to Richard Bauckham and Larry Hurtado, but not without significant criticisms of some of their views. This is a very important area of Religious Study. The origins of the views of Jesus as Divine are early and not easily written off as a matter of course apotheosis of an inspiring Man elevated to God hood. As in all matters of historical inquiry, much of this is ultimately not open to complete empirical proof. Yet the probability lays with the views put forward here. As always, philosophical viewpoints will dictate how people view these findings. This book is not an easy read. Though that may just be my own shortcoming, but its a complex area of study and requires serious thinking and study. Something that Crispin is very good at in my opinion. Looking forward to the future volumes.
4 of 4 people found the following review helpful.
The Christology of the New Testament in a New Light
By Thomas C. Hamilton
The first volume of what promises to be a thorough treatment of early Christology lays the foundations for Crispin Fletcher-Louis' unique project. He begins by summarizing the work of what he calls the "emerging consensus" which suggests that Jesus was regarded as divine from the very earliest days of Christianity. He notes that the most persuasive line of evidence for this is the use of OT YHWH texts in Paul's letters. In short, Paul consistently applies texts uniquely referring to God in the Old Testament to Jesus in his letters. For example, the Shema, the cardinal statement of Jewish monotheism (Hear O Israel, the Lord our God, the Lord is One) becomes "One God, the Father, from whom are all things and we for Him, and one Lord, Jesus the Messiah, through whom are all things and we to Him." Other scholars have noted this as well, but Fletcher-Louis provides additional evidence that 1 Corinthians 8:6 regards Jesus as "inside" the identity of God. Contra scholars such as James McGrath, James Dunn, and Maurice Casey, Paul is not adding the confession of one messiah onto the Shema. Instead, the Messiah becomes part of the Shema. This is demonstrated by a unique analysis of the way that the biblical authors numerically structured their books. The numerical value of the Divine Name YHWH was 26, and Paul's Messianic Shema is precisely 26 words, with 13 words for "One God, the Father" and 13 for "One Lord, Jesus the Messiah." Importantly, 13 is the value of the Hebrew word "echad" or "one."
This demonstrates that the early Christians were not only aware of the paradox of "twoness in oneness" but they reveled in it. Fletcher-Louis' treatment is far more than a repetition of the work of Hurtado, Wright, and Bauckham. Instead, he exposes some key shortcomings of their work. For example, he notes that all three have not focused enough on the incarnational shape of Christological monotheism. Christ was worshiped not just because "He is God from eternity", though that is a necessary precondition. Instead, just as YHWH in the Old Testament was worshiped for His mighty deeds wrought for Israel, so also Jesus is worshiped for the "mighty deed" of His incarnation, life, suffering, death, and resurrection. The early Christians were not just Christological monotheists, but incarnational monotheists. Furthermore, Fletcher-Louis notes that the lack of evidence for persecution because of the worship of Jesus is problematic, and finds Hurtado's attempt to find evidence for such persecution unpersuasive. The early Christians were not persecuted because of their worship of Jesus, but because of their view of the Torah.
Critics of the emerging consensus have taken this as evidence that Hurtado's view is incorrect, but Fletcher-Louis takes it in the other direction: we are missing something about early Judaism. From this starting point, he analyzes in detail two key Jewish texts of this period: the Similitudes of Enoch and the Life of Adam and Eve. In the Similitudes, the figure of the Son of Man appears to be included in the divine identity in largely similar ways that Jesus is. YHWH texts are applied to the Son of Man. He receives worship. He shares in the throne of God. Fletcher-Louis shows that this must be dated to before the birth of Christianity, and so it is relevant for the Christology of the New Testament. He further shows that in the Gospels, Jesus' divine identity is very often connected to His identity as Son of Man. For example, the worship of Jesus by the blind man in John 9 is connected to Jesus' self-identification as Son of Man. His authority to forgive sins in Mark's Gospel is on account of His identity as Son of Man. There is something we are missing about Daniel 7 and early Judaism- Fletcher-Louis does not tell us explicitly what it is, but it has everything to do with the role of the high priest as Yahweh's icon, as he will explore in further volumes.
The second text is the Life of Adam and Eve. This is where the "incarnational" part of the church's "incarnational monotheism" comes from. Against some scholars, Fletcher-Louis argues that Adam was a subject of great interest for Jews of the Second Temple period, and St. Paul's emphasis on Jesus' identity as Last Adam is not at all out of place. Indeed, Jesus' self-identification as "Son of Man" is a way of describing Himself, through Daniel 7, as the true Adam. Early Jews understood, following Israel's Scriptures, that man was the true image or idol of God. He manifested God's Presence into the world. Consequently, in the Life of Adam and Eve, all of the angels are instructed to worship Adam in an explicitly cultic setting. Nor will it do to dismiss this as simple obeisance- there is a cultic and liturgical element to this. Fletcher-Louis connects this with the relative worship offered to Daniel by Nebuchadnezzar in Daniel 2. To be sure, Jesus was revered beyond this sort of relative worship, but understanding the glorified humanity of Jesus is important in understanding NT Christology. Fletcher-Louis doesn't make this connection, but it's impossible for me not to note that this has a good deal of relevance for understanding the relative worship offered by Catholics and Orthodox to the Saints and Angels.
Fletcher-Louis' first volume is tantalizing, and it points in some fascinating new directions. He adds important evidence to the emerging consensus, and he begins to reshape our understanding of early Judaism so that we might understand the Christology of the New Testament and of the historical Jesus Himself in a new light- I am deeply excited for the rest of this series.
4 of 9 people found the following review helpful.
A selective and unpersuasive treatment.
By Dustin R. Smith
Crispin Fletcher-Louis attempts to build upon the works of Hurtado, Wright, and Bauckham, but fails to persuasively respond to Dunn and McGrath. The work regularly attempts to entice the reader into thinking that Jesus was considered by early Christians as 'divine' without actually defining what he means by this term. In fact, Fletcher-Louis admits as far as p.172 that he has failed to define what he precisely means by 'divine.' He noted throughout the book that 'divine' could mean this or that, but he leaves the reader confused about what he is actually arguing for. He additionally fails to include into his inquiry the birth narratives of Matthew and Luke, who independently from one another argue that Jesus was brought into existence at his birth rather than preexisting literally. In fact, these passages (Matt. 1:18, 20; Luke 1:35) do not even appear in the book at all. In sum, it is difficult to persuade your readers of your overall thesis if you fail to define your primary term and if you ignore critical evidence which argues against your position.
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