Bart Ehrman’s How Jesus Became God: The Exaltation of a Jewish Preacher from Galilee is a significant contribution to the study of early Christianity and the historical Jesus. Published in 2014, the book explores the evolution of the understanding of Jesus' identity from a Jewish preacher to a divine figure in Christian thought. Below is an overview of the book's key themes, arguments, and critiques.
Overview of How Jesus Became God
Thesis: Ehrman argues that Jesus was initially understood as a human teacher and prophet within Judaism. Over time, however, his followers came to see him as divine, culminating in the belief that he was God incarnate. This transformation, he asserts, was a gradual process influenced by various theological, cultural, and social factors.
Historical Context: The book examines the Jewish context of Jesus’ life and the early Christian movement. Ehrman emphasizes that the earliest followers of Jesus were Jewish, and their understanding of Jesus must be viewed through the lens of Second Temple Judaism.
Jesus’ Death and Resurrection: Ehrman discusses how the crucifixion of Jesus and the belief in his resurrection played critical roles in the development of his divine status. After his death, the resurrection was interpreted by his followers as a sign of divine approval and a transformative event that led to the belief in his exaltation.
Early Christian Beliefs: The book explores how early Christians began to articulate their beliefs about Jesus in ways that elevated his status. Ehrman analyzes various New Testament texts, such as the Gospels and the writings of Paul, highlighting the differing views of Jesus’ divinity.
Development of Christology: Ehrman discusses the evolution of Christology (the study of the nature of Christ) from a low Christology, where Jesus is seen primarily as a human figure, to a high Christology, where he is regarded as fully divine. He explains how this shift reflects broader cultural influences, including Hellenistic thought.
Theological Implications: The book delves into the implications of Jesus' divinity for early Christians and how it shaped the development of Christian doctrine. Ehrman also touches on the eventual formulation of the doctrine of the Trinity and how Jesus was understood as both fully human and fully divine.
Critiques of Ehrman’s Work
Scholarly Criticism: Some scholars have critiqued Ehrman’s interpretations as overly simplistic. They argue that his portrayal of the evolution of Jesus' divinity lacks nuance and does not sufficiently account for the complexity of early Christian beliefs.
Methodological Concerns: Critics have pointed out that Ehrman’s reliance on textual analysis may lead to conclusions that do not fully capture the historical context of early Christianity. They argue that understanding the socio-political dynamics of the time is essential for a complete picture.
Views on Miracles: Ehrman’s skeptical approach to miracles has led to pushback from those who hold a more traditional Christian view. Some argue that his dismissal of miraculous events as historical possibilities limits a fuller understanding of the early Christian experience.
Engagement with Alternative Views: Some critics feel that Ehrman does not adequately engage with alternative scholarly interpretations of Jesus’ identity. They argue that a more robust engagement with differing perspectives would enhance the book's academic rigor.
Contributions of Ehrman’s Work
Accessible Scholarship: How Jesus Became God is written in a style that is accessible to a general audience, making complex historical and theological concepts understandable. This has broadened the readership of biblical scholarship.
Challenging Traditional Beliefs: By questioning traditional views of Jesus’ divinity, Ehrman encourages readers to think critically about the origins of Christian beliefs and the historical development of religious doctrines.
Interdisciplinary Approach: Ehrman’s work integrates history, theology, and textual criticism, reflecting an interdisciplinary approach that is valuable in the study of early Christianity.
Engagement with Cultural Context: The book highlights the importance of cultural and historical context in understanding the development of early Christian beliefs, emphasizing that these beliefs did not emerge in a vacuum.
Conclusion
Bart Ehrman's How Jesus Became God presents a thought-provoking exploration of the historical evolution of Jesus' identity from a Jewish preacher to a divine figure in Christian theology. While it has faced criticism for its interpretations and methodology, the book has significantly contributed to discussions surrounding the historical Jesus and early Christianity. Ehrman’s work invites readers to reconsider the origins of their beliefs and the complex processes that shaped the formation of Christian doctrine.
Bart Ehrman’s book Jesus: Apocalyptic Prophet of the New Millennium explores the figure of Jesus as an apocalyptic prophet within the context of first-century Judaism. This work seeks to place Jesus within the historical and cultural milieu of his time, emphasizing his role as a preacher of the imminent end of the world. Below is an overview of the book’s main themes, arguments, and critiques.
Overview of Jesus: Apocalyptic Prophet of the New Millennium
Thesis: Ehrman argues that Jesus viewed himself as an apocalyptic prophet who preached about the coming Kingdom of God. He asserts that Jesus believed the end of the world was imminent and that he was called to announce this message to his contemporaries.
Historical Context: The book situates Jesus within the apocalyptic worldview prevalent in first-century Judaism. Ehrman discusses the Jewish expectation of a coming Messiah and the apocalyptic literature of the time, including texts from the Hebrew Bible and other Jewish writings that anticipated divine intervention in history.
Teachings of Jesus: Ehrman analyzes the teachings attributed to Jesus in the Gospels, emphasizing his apocalyptic pronouncements. He examines parables and sayings that reflect Jesus' belief in the imminent arrival of God’s Kingdom, such as the call for repentance and the warnings of judgment.
Jesus’ Death and Resurrection: Ehrman explores how Jesus’ apocalyptic message contributed to the events surrounding his crucifixion. He argues that Jesus’ claims and teachings about the Kingdom of God threatened the existing religious and political order, ultimately leading to his execution. The resurrection of Jesus is presented as a pivotal event that transformed the understanding of his message and mission among his followers.
Relevance for Today: In the final chapters, Ehrman discusses the implications of Jesus' apocalyptic message for contemporary Christianity. He reflects on how early Christians interpreted Jesus’ teachings after his death and how the apocalyptic themes continued to resonate in Christian thought.
Critiques of Ehrman’s Work
Scholarly Criticism: Some scholars argue that Ehrman’s characterization of Jesus as solely an apocalyptic prophet may oversimplify the complexity of his teachings. They contend that Jesus’ message also included ethical teachings and wisdom that extend beyond apocalyptic expectations.
Reliance on Gospel Sources: Critics have pointed out that Ehrman primarily relies on the canonical Gospels as sources for Jesus’ teachings. Some argue that this approach may overlook other early Christian writings and perspectives that could provide a more nuanced understanding of Jesus.
Ambiguity of the Apocalyptic Message: Some scholars argue that Ehrman’s interpretation of Jesus’ apocalyptic message is not uniformly accepted. They suggest that the ambiguity in Jesus’ sayings about the Kingdom of God makes it challenging to definitively categorize him as an apocalyptic prophet.
Historical Reconstruction: Ehrman’s methods of historical reconstruction have faced criticism for potentially lacking rigor. Critics argue that the complex socio-political dynamics of the time may require a more sophisticated analysis than Ehrman provides.
Contributions of Ehrman’s Work
Focus on Historical Context: Jesus: Apocalyptic Prophet of the New Millennium emphasizes the importance of understanding Jesus within his historical and cultural context. By placing Jesus within first-century Jewish apocalyptic thought, Ehrman provides valuable insights into the origins of Christian beliefs.
Engagement with Apocalyptic Literature: The book contributes to the study of apocalyptic literature by exploring how Jesus’ teachings align with contemporary apocalyptic expectations. This engagement highlights the continuity between Jesus and other apocalyptic figures of the time.
Accessible Writing: Ehrman’s writing is accessible to a general audience, making complex historical and theological discussions understandable. This accessibility helps bridge the gap between scholarly discourse and popular understanding of Jesus.
Provoking Discussion: By framing Jesus as an apocalyptic prophet, Ehrman encourages readers and scholars alike to reconsider the implications of Jesus’ message and how it was received by early Christians. This perspective fosters ongoing discussions about the nature of Jesus’ teachings and their relevance today.
Conclusion
Bart Ehrman’s Jesus: Apocalyptic Prophet of the New Millennium provides a compelling exploration of Jesus’ identity as an apocalyptic figure within first-century Judaism. While the book has faced critiques regarding its interpretations and methodologies, it significantly contributes to the discourse on the historical Jesus and the development of early Christian thought. By emphasizing the apocalyptic context of Jesus’ teachings, Ehrman invites readers to engage with the complexities of Jesus’ message and its implications for both historical and contemporary Christianity.
The belief that Jesus anticipated an imminent end to the world or the establishment of God's Kingdom is reflected in several passages from the New Testament. Here are some key verses that illustrate this apocalyptic outlook:
1. Mark 9:1
"And he said to them, 'Truly, I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.'"
2. Matthew 24:34
"Truly, I say to you, this generation will not pass away until all these things take place."
3. Luke 21:32
"Truly, I say to you, this generation will not pass away until all has taken place."
4. Matthew 24:14
"And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come."
5. Matthew 16:27-28
"For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. Truly, I say to you, there are some standing here who will not taste death until they see the Son of Man coming in his kingdom."
6. Luke 17:20-21
"Being asked by the Pharisees when the kingdom of God would come, he answered them, 'The kingdom of God is not coming with signs to be observed, nor will they say, “Look, here it is!” or “There!” For behold, the kingdom of God is in the midst of you.'"
7. Revelation 1:3
"Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear and take to heart what is written in it, because the time is near."
8. Revelation 22:12
"Look, I am coming soon! My reward is with me, and I will give to each person according to what they have done."
Conclusion
These verses reflect the belief that Jesus taught about an imminent transformation in the world, often interpreted as the establishment of God’s Kingdom or the final judgment. The interpretation of these passages varies among scholars and theologians, leading to discussions about the nature of Jesus' teachings and their implications for early Christianity.
St. Paul, in his letters, expresses a sense of urgency regarding the return of Christ and the end of the world. Here are several key verses that illustrate Paul's expectation that the end might come within his lifetime:
1. 1 Thessalonians 4:15-17
"For we say this to you by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will not precede those who have fallen asleep. For the Lord himself will descend from heaven with a cry of command, with the voice of an archangel, and with the sound of the trumpet of God. And the dead in Christ will rise first. Then we who are alive, who are left, will be caught up together with them in the clouds to meet the Lord in the air, and so we will always be with the Lord."
2. 1 Corinthians 7:29-31
"This is what I mean, brothers: the appointed time has grown very short. From now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away."
3. Romans 13:11-12
"Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light."
4. Philippians 3:20-21
"But our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself."
5. 1 Corinthians 15:51-52
"Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed—in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed."
Conclusion
These passages indicate that Paul believed the return of Christ and the transformation of the world could happen soon, possibly within the lifetime of his contemporaries. This eschatological expectation was a significant aspect of Paul's teaching and had a profound impact on early Christian communities, shaping their understanding of the present age and their hope for the future.
The idea that Jesus' heaven would have 12 gates and that His 12 disciples would sit on 12 thrones comes from the New Testament, particularly in the context of the teachings about the Kingdom of Heaven. Here are the relevant passages that illustrate these concepts:
1. Revelation 21:12-14
In this passage, John describes the New Jerusalem, which is often interpreted as a representation of heaven:
"It had a great, high wall, with twelve gates, and at the gates twelve angels. And on the gates were the names of the twelve tribes of the sons of Israel— 13 on the east three gates, on the north three gates, on the south three gates, and on the west three gates. And the wall of the city had twelve foundations, and on them were the twelve names of the twelve apostles of the Lamb."
2. Matthew 19:28
In this verse, Jesus speaks directly to His disciples about their future roles in the Kingdom of Heaven:
"Jesus said to them, 'Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel.'"
3. Luke 22:29-30
Here, Jesus reiterates a similar message during the Last Supper:
"And I assign to you, as my Father assigned to me, a kingdom, that you may eat and drink at my table in my kingdom and sit on thrones judging the twelve tribes of Israel."
Summary
These passages collectively convey the idea that Jesus envisioned a structured and significant role for His disciples in the eschatological kingdom, highlighting the connection between the disciples, the twelve tribes of Israel, and the concept of judgment. The imagery of the twelve gates and thrones emphasizes the disciples' importance in the heavenly realm, reflecting their status and responsibilities in the future Kingdom of God.
