This post is the final in the series examining the Christology of the Apocalypse of John.
Ancient Sources
Clement of Alexandria. Quis Dives Salvetur. Edited by P. Mordaunt Barnard. Texts and Studies 5, 2. Nendeln: Kraus Reprint, 1967.
English Standard Version Bible. New York: Crossway, 2010.
Epistle of Barnabas. Translated by Bart D. Ehrman. The Apostolic Fathers: Volume Two. Loeb Classical Library 25. Cambridge: Harvard University Press, 2003. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
This study has undertaken an investigation of the Christology of the Apocalypse of John, seeking to fill a lacunae that has only been rarely and partially addressed in contemporary scholarship. This project has not sought to exhaustively address any of the issues mentioned above, only to draw together piecemeal existing studies and offer a unified argument for Revelation’s portrayal of “Jesus as Lord.” Much work remains to be done on this topic, especially the expansion of this project into a more detailed and comprehensive examination of the names, images, and actions of Jesus in Revelation.[1] Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
Revelation also highlights the importance of doxology in the contemporary world. Throughout the history of Christological development, interpretations of who Jesus is necessarily took place in the context of the place given him in Christian devotional practices.[1] While there are obviously limits to defining doctrine based on the sensus fidei, the fact remains that contemporary Christian doxology may fruitfully inform understandings of who Jesus is and how he is appropriately worshiped. Revelation also encourages active and vibrant doxological practice in today’s church communities, calling Christians everywhere to join in the worship of God and Jesus along with the saints across time and place. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
The Apocalypse holds a unique position within the Christian scriptures, being the only piece of explicitly Christian prophetic material to make the canonical cut. First and foremost, Christians must engage Revelation’s prophetic utterances within a context of Old Testament prophecy, much of which ultimately points towards the coming of Yahweh’s kingdom on earth. Second, interpreters should take seriously Bauckham’s dictum that, “Biblical prophecy always both addressed the prophet’s contemporaries about their own present and future immediately impending for them and raised hopes which proved able to transcend their immediate relevance to the prophet’s contemporaries and to continue to direct later readers to God’s purpose for their future.”[1] Third, a preterist approach to Revelation—arguing that most of the Apocalypse’s prophetic material has been fulfilled—should find value in Revelation as not only as a demonstration of the faithfulness of God and how he works in the world, but also as a source for purging and refurbishing the Christian imagination. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
As a professing Christian standing in the Great Tradition of the Church, I believe that the faith and practices of early followers of Jesus form an important authority for contemporary expressions of Christianity. Regarding devotional practice, worship of Jesus remains not only acceptable, but is in fact required for those professing orthodox Christian faith. The appropriateness of Jesus devotion remains not only a facet of Church tradition, but also of the earliest Christians faiths recorded in the New Testament, which testify to the fact that Jesus was and is Messiah, Redeemer, Coming Judge, and Lord, all within the context of monotheistic belief in one God. The identification of Jesus with Yahweh was not a later accretion. Rather, Jesus’ identification with God—Yahweh come to earth—was a hallmark of the earliest Christian communities. Those who diverge from this (minimally) “binitarian” understanding of God-Jesus stand outside the boundaries of orthodox Christianity. Therefore, contemporary followers of Jesus are called to affirm with the Great Church of history that “Jesus is Lord” and worthy of worship. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
While early Christian literature remains maddeningly obscure in its identification of source texts, theological influences, and employment of traditional materials—thereby rendering futile many attempts at identifying a single source as the genesis for any given idea or practice—Revelation’s general conception of the boundaries of Jesus devotion nonetheless seems to have coordinated with other now–New Testament writings in the formation of limits concerning what constituted acceptable Christian confession and practice. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
Of course, the profusion of Jesus devotion in Revelation is not unique to the Apocalypse alone, but rather stands in continuity with other now–New Testament literature. John’s Christology—especially the implicit recognition of the divinity of Jesus, his identification with Yahweh, and worthiness of devotion—unsurprisingly parallels most closely the Christology of the Fourth Gospel, although Hurtado’s consideration of high Pauline Christology contains numerous similarities to the Christology of the Apocalypse as well.[1] Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
It is now the place to examine the implications for early Christianity derived from this study of Revelation. Before proceeding, this project would be remiss to extract the Christology of Revelation from its larger rhetorical and theological aims, which convey to readers that God—through the Messiah Jesus—will fulfill his promises and defeat the forces of evil and wickedness in the world, vindicating with heavenly salvation those who follow the example of the Lamb and do not compromise the good news of Jesus.[1] This larger message stands in the background of all that Revelation reveals about early Christian understandings of the Apocalyptic Lord. This section examines four realms of Christological insight for the earliest hearers and readers of Revelation: devotional practice, coordination with other New Testament Christologies, a binitarian godhead, and the definition of “heresy” and “orthodoxy.” Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
Revelation’s Christological portrait paints Jesus as Lord through a variety of descriptors—names, images, and actions—but also through devotional identification of Jesus with Yahweh. Jesus functions as the visible form of Yahweh, the eternal God of Israel, whose redemptive work on earth and eschatological judgment deem him worthy of worship. Continue reading
This post is part of an ongoing series examining the Christology of the Apocalypse of John.
Consideration of additional hymnic evidence in Revelation confirms the appropriateness of Jesus’ worship alongside God. While Revelation’s hymns are sometimes less directly Christological than Paul’s adaptations and sometimes are argued to be literary transformation of Ephesian liturgical hymns,[1] the hymns of Revelation 4:8, 11; 5:9–13; 7:9–17; 11:15–18; and 19:1–8 each contribute to John’s recording eschatological songs of praise and the contrast between Jesus and the Imperial Cult.[2] Continue reading
