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An Evaluation of Ehrman Dunn and Vermes
An Evaluation of Ehrman Dunn and Vermes
An Evaluation of Ehrman Dunn and Vermes
By submitting this work to the South African Theological Seminary (SATS), I hereby
declare that it is my own work, that nobody did it for me, and that I did not copy any
of it from anyone else. I cited all sources such as books, journals and websites. I
understand and accept that if this declaration is proved to be false, I will
automatically fail the course and be subject to disciplinary action by SATS.
Outline:
I. Introduction
V. Conclusion
I. Introduction:
In this study of Paul’s Christology I will research the essential Christological idea that
Paul was affirming from the earliest Christian community. The foundational text for
my study will be from Paul’s letter to the Philippians in chapter 2 verse 5-11(Bowman
and Komoszewski 2007:166-167). I will show that Paul is quoting an early
doxological hymn affirming a high Christological view of the pre-existing incarnate
Lord of all Jesus Christ that was worshiped as God, and seen as ultimately exalted
to the very throne of the Father. I believe that the Carmen Christi shows that Paul
was clearly incorporating already established ideas about Christ when writing to the
earliest Christian communities (Martin 1964:31). I will also look at the understanding
of the New Testament Scriptures and incorporate the earliest witness that would
affirm Paul’s Christology as received from the earliest Christian community. In the
second section I will investigate three aspects that have been under scholarly
scrutiny the last few years that tried to downplay Paul’s understanding about Christ’s
pre-existence, as well as him being the recipient of worship in His incarnate state,
and His perceived ascension and exaltation to the place of Yahweh (Hagner
2012:397). I feel it is essential to my overall search for a true interpretation of the text
as well as the identity of Jesus Christ to investigate claims made against the Carmen
Christi (De Silva 2004:660). Some scholars have endeavoured to give alternative
explanations for these three tennets in Scripture. Dr Bart D. Ehrman casts incredible
doubts as to the actual pre-existence of Jesus Christ and tries to assimilate a pre-
existence that seems to be ‘notional’ only in the mind of God. Jesus was therefore
not in any way actually ‘pre-existing’, but rather pre-existed in the mind of God. As a
result Ehrman laments on the back cover of his book ‘How did Jesus become God’
that the very heart of the Christian faith speculates that Jesus was and is God, but
that his original disciples nowhere believed this during His lifetime, neither did they
proclaim or attribute to Christ anything that would hint that it was indeed so (Ehrman
2014:2). I will also investigate James D.G. Dunn’s assertion that Christ did not
receive the same quality of Worship that is only given to the One God. Dunn also
shows that other creatures received forms of worship that is not in violation to the
worship of God and therefore Jesus being worshipped attributes to Him no
ontological status as the One true God (Dunn 2010:28). Lastly, I want to look at
Geza Vermes speculation that the Carmen Christi was an interpolation that was
inserted late into the text (Vermes 200:86). He then tries to show that Jesus was
ontologically inferior to the Father and could therefore not have been seen as God
(Vermes 200:88). I undertake to illustrate that Paul is “Christ-centered” in his
understanding of salvation, eschatology, God’s identity, history and his future
expectation, and this is due to the early or primitive Christological influence from the
first Christian community.
Paul’s use of various strophic arrangements in the structure of this portion suggests
that: (a) a symmetrical hymn structure is apparent and; (b) the linguistic form and
conceptual content of the hymn indicate Paul slightly abbreviating a pre-Pauline text
used to emphasize a specific point (Kümmel1975:335). Paul is writing to a Church
that is amongst temples of Greek deities such as Zeus, Apollo, Dionysus, and
Artemis. This Church therefore, finds itself coexisting alongside imperial cults and
temple religions, having to hold to the centrality and exclusivity of Christ by
professing sole eminence to Jesus Christ alone. This obviously brought tension
between the Christian community and the world where Paul now tries to encourage
them to hold to Christ’s centrality and humility (De Silva 2004:642-643). Paul uses
this early hymn as his apotheosis pointing to the centrality of the person of Jesus
Christ (Phil.2:6-11). Here is what Paul is saying about Jesus in the full context of the
letter:
Christ is central in our allegiance to the Father and our community (1:1)
Christ is central to our emotional well-being (1:2, 3:1, 4:4)
Christ is central in our affections (1:8)
Christ is central to us fulfilling God’s righteous prerequisites and the
Christian’s salvation (1:11, 3:9, 20-21)
Christ is the central consolation in our suffering (1:13, 29)
Christ is central to the message we preach (1:14-15, 18)
Christ is central to our apologetic (1:15-18)
Christ is the central to life and death (1:21)
Christ is our eternal abode (1:23, 3:14,20)
Christ is the central example to the Christian ethic (1:27)
Christ is the centre of the Christian belief system (1:29)
Christ is the Christians central motivation and attitude (2:1, 5)
Christ is the central to the Christian cognition (2:5)
Christ is the central example of humility (2:7-8)
Christ is our supreme example of Divinity (2:9)
Christ is the central object of our prayer and worship (2:11)
Christ is central to our confession (2:16, 3:3)
Christ is the central to the Christian vocation and interests (2:21;28-30)
Christ is central to the Christians being (3:7)
Christ is central to the Christians knowledge (3:8)
Christ is central to the Christians total inheritance (3:8)
Christ is central to the Christians preservation (3:12)
Christ is central to the Christians Eschatological expectation and fulfilment
(3:21)
Christ is central to the Christian’s proximity to reality (4:5)
Christ is essential to the Christian’s potency and vigour (4:13)
Christ is central to the Christian’s economic stance and well-being in this
world (4:19)
Christ is the elemental quality in Christian hospitality (4:21)
Christ is the central contributor of grace (4:21-23)
Christ is the potency of the Christian’s spiritual condition (4:23).
It could be affirmed therefore, that Paul wrote the ‘Carmen Christi’ with an early
creedal understanding of who Jesus evidently was in the early Christian community.
In the previous section we see various scholars affirming that in this Christ-hymn
Jesus is exalted and praised with a Worship which belongs only to God Himself
(Martin 1964:31). This indicates that Paul as well as his predecessors placed Christ
in the center of their worship as the ‘One God’. In this confession and cultus of Jesus
as the exalted Lord and Christ we find the foundational elements of all later
Christology (Hunter 1961:82). Paul therefore emphasise the saving death and the
exaltation of Christ to the divine throne receiving the worship due to the One God of
Israel affirming the eschatological hope of Israel (Hengel 1983:92). In this Paul
shows the absolute centrality of Christ in our lives not only as a theological
deliberation, but as a central truth that is found throughout Paul’s writings in a variety
of ways (Fee 2007:370-371). When we look at the Carmen Christi I think it reveals
three very important aspects of the earliest Christian community that led them to
believe Jesus was God. First, we identify that the earliest extent documents in the
New Testament affirms that Jesus pre-existed and secondly the community
emphatically declared the fulfilled expectation of God becoming a man. Lastly, we
also recognise that the earliest Christian community saw Jesus as enthroned as Lord
over all. I will unpack this in detail beneath under three titles of Christ being: Pre-
existing, Incarnate and enthroned (Hagner 2012:397).
The Risen Lord: Resurrection without decent, ascent, and intersession would be
incomplete in the full cosmic manifestation of Christ (Oden 1989:430). The Word
Lord has a variety of uses, and not everyone who called Jesus Lord sought to affirm
His deity (Bowman and Komoszewski 2007:157). Jesus as Risen Lord though;
affirms he is the Lord of all and exalted, which means He will judge all (Rom.14:10,
Rev. 4:2; 5:1; 20:11) and sustaining everything by His word or decree (Heb.1:3).
Prof. Ehrman’s claims evaluated: Hoover shows that the expression; “grasped after”
[harpagmos], belongs to a cluster of idiomatic expressions which does not relate to a
literal notion of ‘robbery or violent’ seizure’ (Hoover 1971:95). This means that this is
not an expression of ‘seizing that’ which have not been previously owned but rather,
not “taking advantage of” that which is in possession of. Gordon Fee shows that
Christ was “equal with God” but didn’t “take advantage” of His previous ‘state’, but
rather poured Himself out (Fee 2007:381-382). Ehrman’s assumed notion that Jesus
was “the Father Himself” is simply fallacious and a straw man argument which is
irrelevant to the discussion (Ehrman 2014:263). Ehrman also ignores the overall
scope of Scripture that depicts Christ as pre-existing working with the Father in
Creation and attributes to Christ titles such as “everlasting Father” or “Father of
eternity” (Isa.9:6). Jesus was present “in the beginning” (Joh.1:1), referring to a point
in time in eternity past. Christ is also depicted as being present before creation
(Col.1:15) as well as before Abraham (Joh.8:58) being present at the very exodus of
the Israelites (Jude 4). Jesus also shows His clear heavenly origin that shows
emphatically He did pre-exist (Joh.1:15; 18; 30, 3:13; 16, 6:33; 42; 50-51; 58,
Eph.1:3-5, 1 Pet.1:18-20). Christians are not confused as to the distinctive
“personhood” evident in the Scriptures between Father, Son, and Holy Spirit (Joh.14-
17) or the ontological unity of the Son’s essence with the Holy Spirit and the Father,
as well as their individual functions with the Trinity (Joh.5:16-30) (Bird 2014:146).
Prof. James Dunn indicates that the early Christian community’s ‘language of
Worship’ includes various words ascribing Worship to God (Dunn 2010:12-22). Even
though these words were often used in New Testament doxologies and
benedictions; they were never expressively applied to the person of Jesus Christ. He
makes a very vague statement and says these words were used, ‘only occasionally’,
‘with some reserve’ or ‘generally no’; when ascribing exclusive worship to Jesus
(Dunn 2010:28). Dunn affirms that the Carmen Christi involves Christ as the subject
but not as object of adoration. He shows that these hymns are praising God for
Christ and mentions that praise being offered to God naturally entails praise to the
plenipotentiary himself (Dunn 2010:41). Jesus is therefore a semi-divine figure and
nothing else functioning in His divinely ordained ministry as God’s agent (Dunn
2010:133). This leaves us with quite a vicarious result because even Dunn admits
that Jesus was central to earliest Christian Worship, petitions in prayer, as well as
their future eschatological hope. Dunn insists though that this does not show Christ
to be ontologically ‘one’ with the Father, but rather shows God use of ‘agency’ when
communicating with the physical realm (Dunn 2010:57). He offers various examples
of agency in Second Temple Judaism and explains the exalted place of Christ as
normative to the understanding of the Jewish use of intermediaries [Angels, Exalted
Humans, Spirit, Wisdom and Word] without violating the exclusive worship and
person of the One God of Israel (Dunn 2010:66-90).
Prof. Dunn’s claims evaluated: I personally do not find Dunn’s argument convincing
for two reasons, first we see that Jesus sends His angel to the Churches (Rev.22:6,
16) and this angel denies any form of worship rebuking John for attempting to do so
(Rev.22:8-9). If Dunn is correct, as God's agent, the angel would have received
worship on God's behalf and he would have identified himself as ‘God’.
Unfortunately, neither is evident in Scripture and we see this angel even denying any
form of identity as God but shows he is a fellow ‘slave’ of John (v/9). Agency cannot
explain the full range of Christ’s person and function (Joh.1:1-5, 5:16-27) or explain
Christ being the recipient of worship (Joh.20:28, Rev.4-5). Dunn, as Dr Ehrman,
seems to assume that Christ and the Father is the same Person (Dunn 2010:67) and
agrees that the Angel of Yahweh, and Yahweh, is the same ‘person’ but still distinct.
He adds that God communicates through the Angel without being the Angel, so, His
transcendence is intact by using an immanent means of communication (Dunn
2010:68). This argument will not work with the full imperative of Paul’s Christology
because he shows Christ to be a distinct person from the Father but also of the
same nature as the Father (2 Cor.4:6, Rom.15:6, 2 Cor.1:3, Col.1:19, Col.2:9)
(Grindheim 2011:220). In the Carmen Christi Paul also shows that the Worship of
Yahweh relates directly to the Worship of Christ (Isa.45:23, Phil.2:10).
Prof. Geza Vermes specific task is to show that Paul asked the central question on if
the Father was in any way equal with the Son. He rightly admits that there are two
appearances in the New Testament that hints at this idea when read on a surface
level (Vermes 2000:85). He also mentions that the “equality” motif mentioned in
verse 5 of the Carmen Christi shows similarities to heretical gnostic speculations of a
later period which affirms that this portion was inserted post-Pauline. Vermes assert
that the Carmen Christi was an existing liturgical composition that was inserted into
the letter of the Philippians but not by Paul himself, but rather by a later editor. He
dismisses the ontological unity of the Father and the Son as chronologically
incompatible with the earliest strata of Christianity (Vermes 2000:86). Vermes also
mentions that in Paul’s prayers and liturgical blessings we can clearly affirm Jesus is
‘distinguished’ from the Father (Rom.8:15, 30; 9:5; 1 Cor.1:4, 14:18, 25; 15:57; 2
Cor. 2:14, 8:16, 9:15,11:31, 13:7). Paul’s Jewish mind instinctively distinguishes
between the Father and Son as his prayers are directed to the Father through the
mediation of Jesus Christ, who is above ordinary mortals, but below the
transcendent Father God. Paul explains that as the man is superior to the woman, so
Christ is superior to mankind, and God is above Christ (Vermes 2000:88).
Prof. Vermes claims evaluated: As for the assumed gnostic speculations Vermes
accuses the Philippians of, we see clearly that the whole book contradicts seemingly
Gnostic tendencies. Paul affirms the goodness and exemplification of our natural
bodies in Christ (Phil.1:6, 11, 20-27) but Gnostics abhorred the body. Gnosticism
focused on a secret idea of knowledge about Christ, where Paul focuses on Christ
as the essence and virtue of Christian understanding (Phil.1:21, 3:7-8). Christ in
Gnosticism is a ‘guru’ like figure that speaks in riddles, Christ in the book of
Philippians is Lord and life (Phil.1:3, 21) (Marshall 2007:62-64). Vermes also
disputes not only the chronology of the book of Philippians but also the essential
nature of Christ throughout the New Testament. What we find in the Carmen Christi
is Christ exalted (2:9-11) being the ruler of all things and in the Colossian ‘Hymn’
Christ is the Creator God (Col.1:15-20). This leads leading Jesus Scholar Dr Richard
Bauckham to affirm that we can observe in a variety of Second temple Jewish
literature Christ as being both the sole ruler of all things as well as the sole creator of
all things (Bauckham 2008:9). In fact this leads Bauckham to affirm that the earliest
Christology was a “high” Christology, and the earliest affirmations of Christ were
emphatic that He was One “being” with the Father. Christ’s Divinity is therefore not a
Gnostic construction but a Jewish affirmation and the Jewish theological context
shows emphatically that the earliest post-Easter beginnings of Christology included
Jesus, ‘precisely and unambiguously’, within the unique identity of the one God of
Israel. Dr Bauckham affirms strongly that the earliest Christology was already the
highest Christology as even evident in Paul’s use of the Carmen Christi (Bauckham
2008:5).
V. Conclusion.
In my research paper the central thesis was to show that Paul describes his
understanding of primitive Christology to originate with the earliest community of faith
which affirmed Jesus as (1) pre-existing, (2) incarnate, and (3) exalted (Hagner
2012:397). I undertook to make it clear that Paul’s Christology found in the Carmen
Christi is focussed on both the Work and Person of Jesus Christ.
Christ pre-existing - Prof. Bart Ehrman tried to show Jesus was not elevated to a
place that He did not previously occupy nor does the text explicitly identify Jesus as
‘God’ (Ehrman 2014:263). I tried to show that Paul proofs the opposite when we look
at the full pericope of Scripture in that Christ emphatically indwelled a pre-existing
state where He resided before His incarnation, in communication with the Father,
present in time and reality (Joh. 8:26, 28, 42). Christ did not express a ‘notional’ pre-
existence but an ‘actual’ existence before even Abraham (Joh.8:58) witnessing the
fall of the evil one (Luk.10:18). Paul is drawing on the early Christian community to
identify the orthodox idea of Christ existing before time, ‘emptying’ Himself (Phil.2:7)
for the very purpose of Salvation (v/8). I then showed that Paul makes it clear that
the reason for the incarnation was to make God known in visible form to be the prime
example to all mankind (2:6-7). There is again the notion of a pre-existing state of
glory that was abdicated for the purpose of becoming a man (v/7-8). As a man under
the law He became our perfect substitute as well as the very object of our worship
(Gal.4:4-7, Phil.2:9-11, Heb.1:1-14, Rev.4-5).
Christ Incarnate worshipped - The very purpose for the incarnation was so that
Jesus as the perfect man could become the very substitute for our Sins (Heb.2:14-
18), but also so that we could have a perfect object of Worship (Joh.1:18). Prof.
James Dunn disagreed that Jesus could properly receive the Worship due to the
One God of Israel and mentions that Jesus was a semi-divine figure and nothing
more (Dunn 2010:41). What I tried to show is that Jesus receives the very Worship
of the One God of Israel from His Disciples (Matt.14:24-33. Joh.20:28), Angels
(Ps.96:7, Heb.1:6) and other people (Joh.4:39-42, 9:38). Paul even goes as far to
say that everyone will worship Jesus to the Glory of the Father (Phil.2:10-11) and to
worship Him if he was just a man would be idolatry, and to withhold worship from
Him if He was God would be apostasy (Bowman and Komoszewski 2007:42).
Scripture clearly shows that Jesus both occupied the place of God and received the
Worship of God Himself (Rev.4-6).
Christ ascended on the throne of God - The third strength I wanted to highlight, was
the fact that Paul is showing the decent of Christ ‘from’ a previous place of exalted
status (Phil.2:-6-8) humiliating Himself, being exalted back to the place He previously
occupied with the Father (v/9-11). Even though Prof. Geza Vermes suggests that the
Carmen Christi was post Pauline and from Gnostic ideas, he unfortunately falls short
when the New Testament clearly mentions a Christ exalted and Worshiped as God
(Vermes 2000:86-88). Paul displays this reality by portraying Christ in four stages of
procession: Christ descended (v/6-7); Christ as Victor (v/8), Christ as the Risen Lord
(v/9) and, Christ’s ascension and session (v/10-11). As the Risen Lord Jesus is
placed on the very seat that belongs to the One Lord of Israel receiving the Glory
and Honour and dominion that belongs to Him alone (Ezek.1:28, Isa.45:23,
Joh.17:24, Phil 2:9-11) (Bowman and Komoszewski 2007:166-167).
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