Angelomorphic Christology: Antecedents and Early Evidence by Charles A. Gieschen

By Charles A. Gieschen

This learn seeks to illustrate that angel and angel-related traditions, in particular these transforming into from the so-called "Angel of the Lord" within the Hebrew Bible, had an important effect at the origins and early improvement of Christology to the purpose that an Angelomorphic Christology is discernable in different 1st-century texts. major attempt is dedicated to tracing the antecedents of this Christology within the angels and divine hypostases of the Hebrew Bible and moment Temple Jewish literature. the first content material of this quantity is the presentation of pre-150 CE textual proof of Angelomorphic Christology.

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Additional info for Angelomorphic Christology: Antecedents and Early Evidence (Arbeiten Zur Geschichte Des Antiken Judentums Und Des Urchristentums, Bd. 42.)

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His One God, One Lord: Early Christian Devotion and Ancient Jewish Monotheism (Philadelphia: Fortress, 1988). 71 For these differences see One God, esp. ", SBLSP 32 (1993) 348-368. 72 One God, 12. 5-11). In his emphasis on worship as the distinctive evidence of mutation in monotheism he follows R. Bauckham, "The Worship of Jesus in Apocalyptic Christianity", NTS 27 (1980-81) 322-341. D. , also "Transformational Mysticism Univer­ in the Apocalyptic-Merkabah Tradition", JJS 43 (1992) 1-31. 74 "Paradise Revisited (2 Cor 12:1-12): The Jewish Mystical Background of Paul's Apostolate" HTR 86 (1993) 177-217 ("Part 1: The Jewish Sources") and 265-292 ("Part 2: Paul's Heavenly Ascent and Its Significance").

7 Two Powers in Heaven, 3-32. , Moses takes over the throne in Ezek. Trag. 32-33. 2; 2 En. 1; T. Ab. 1; cf. 1 En. 2. Ascen. Is. 9-10; 2 En. 10. This posture of the angels also alongside the Great Glory in Ascen. Is. , 1 En. , influenced the description of the encratites found in the Gospel of Thomas as "standing" (L. 16, 18); see A. De Conick, Seek to See Him: Ascent and Vision Mysticism in the Gospel of Thomas (SupVC 33; Leiden: Brill, 1996) 89-93. 31 (ed. E. Cowley) contains this title for the angels and describes Moses as "standing" with them; see esp.

Others who argue against Ringgren include: B. N. 45 (SBT 45; London: SPCK, 1965) 103; and G. After prais­ ing Ringgren's willingness to acknowledge diverse conceptualiza­ , hypostases, personi­ e. tions of attributes within Israelite Religion (i. fications, metaphors), Marcus states that he understands Wisdom in biblical literature as "[.. ] essentially and uniformly a poetic ] the work of a particular group of personification" and "[... thinkers, all [sic] of whom seem to have regarded the Torah as the "50 It is important to note that it is embodiment of divine Wisdom.

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