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  • Author or Editor: Gabriele Boccaccini x
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In: Sibyls, Scriptures, and Scrolls

Abstract

Jesus “became God” not when he was given the attribute of “divinity” (which happened at a very early stage, maybe even during his lifetime) or when he was “venerated” (which also happened at a very early stage after his death, as soon as he was believed to be resurrected and living in heaven). Jesus “became God” not even when progressively a “higher degree of divinity was given to the already divine Messiah” and Jesus began to be understood as a preexistent angelic figure who came to dwell on earth. It did not even happen when his disciples “upgraded” their veneration, worshiping him as God. Jesus “became God” only when the Gospel of John ultimately made him “uncreated,” and the Messiah was understood to be the uncreated λόγος who became flesh. The crossing of the boundary between the “created” and the “uncreated” distinctively set the Christian Messiah apart and brought Jesus to an unprecedented level of exaltation, from an inferior divine being to the Jewish God.

In: Reading the Gospel of John’s Christology as Jewish Messianism
In: The Book of Daniel, Volume 2 Composition and Reception
In: Studies in the Book of Ben Sira
In: The Early Enoch Literature
In: The Early Enoch Literature
In: Fourth Ezra and Second Baruch
In: The Armenian Apocalyptic Tradition
The essays in Reading the Gospel of John’s Christology as Jewish Messianism: Royal, Prophetic, and Divine Messiahs seek to interpret John’s Jesus as part of Second Temple Jewish messianic expectations. The Fourth Gospel is rarely considered part of the world of early Judaism. While many have noted John’s Jewishness, most have not understood John’s Messiah as a Jewish messiah.
The Johannine Jesus, who descends from heaven, is declared the Word made flesh, and claims oneness with the Father, is no less Jewish than other messiahs depicted in early Judaism. John’s Jesus is at home on the spectrum of early Judaism’s royal, prophetic, and divine messiahs
In recent years there has been a lively debate about the early Enoch literature and its place in Judaism. This volume is intended to represent that debate, by juxtaposing pairs of articles on several key issues: the textual evidence, the relationship to the Torah, the calendar, the relation to wisdom, the relation to the temple, the sociological setting and the relation to the Dead Sea Scrolls. It is not the intention of the editors to impose a consensus, but rather to stimulate discussion by bringing together divergent viewpoints. The book should be a useful textbook not only on the Enoch literature and apocalypticism, but more generally on Second Temple Judaism.