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[ BOOK FROM JESUS TO CHRIST: THE ORIGINS OF THE NEW TESTAMENT IMAGES OF CHRIST by PAULA FREDRIKSEN OVERVIEW ]
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How did Jesus of Nazareth become the Christ of the Christian tradition?
“Magisterial. . . . A learned, brilliant and enjoyable study.” — Géza Vermès, Times Literary Supplement
In this exciting book, Paula Fredriksen explains the variety of New Testament images of Jesus by exploring the ways that the new Christian communities interpreted his mission and message in light of the delay of the Kingdom he had preached. This edition includes an introduction reviews the most recent scholarship on Jesus and
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Book ID Asin: 0300084579
Book Title: From Jesus to Christ: The Origins of the New Testament Images of Christ
Book Author: Paula Fredriksen
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Book Category: Books, Christian Books & Bibles, Churches & Church Leadership and unknown
Book Rating: 193 ratings
From Jesus to Christ: The Origins of the New Testament Images of Christ by Paula Fredriksen Book Review
Name: Randolph Eck
Rating: 5.0 out of 5 stars
Title: An excellent overview of the early Christians
Date: Reviewed in the United States 🇺🇸 on February 16, 2021
Review: In this book, the author discuses the New Testament texts in three cycles: descriptive, historical, and explanatory. I must mention here that the authors writing comes across to me as quite scholarly and authoritative. I find myself having to read carefully to properly grasp the understanding of the statements, and I had to look up quite a few definitions. Someone well versed in this subject matter may not have this issue.
Part one discusses the world of the New Testament. We learn that the gospels are a theological proclamation and not an historical biography. They convey an image of Jesus: that is their raison d’etre. We also see a multitude of Christianities flourishing, such as Gnosticism, Montanism, Marcionism, and communities that formed around Irenaeus in Lyons and Tertullian in North Africa. The writings of John, Luke, Matthew, and Paul are analyzed, and we gain some interesting insight to their writings. For instance, we see increasingly fierce antipathy toward Judaism in Matthew and the Johannine gospel, while relatively mild antipathy in Luke. The expectation that God will soon defeat evil once and for all diminishes in the sources at time goes on — the end just doesn’t come when they expect it.
The second part delves into the world of Judaism. I’ll let the author sum it up. “I begin with a brief overview of the political career of the people of Israel down to the second century of the Common Era — the ‘outside’ story. Then, beginning over again with Genesis, I shall explore the ‘inside’ story, to show how Jews constructed and regarded their own past and how they saw that past as informing the choices, political and religious, that confronted them as they confronted Rome.” Elaborated upon are the main Jewish groups: Sadducees, Pharisees, Essenes, and the Zealots. Some fit into the category of charismatics and some were simply amme ha-aretz or the “people of the land.” These people made up the Palestinian Judaism of Jesus’ day. The author then discusses the Temple incident, Last Supper, Jesus arrest and trial, the High Priest’s and Pilate’s role all culminating in the crucifixion.
In the third section, we start off discussing the responses to the resurrection. It is interesting here. We see Christian tradition in various ways continually adjusting itself to success. As prophecy failed, adjustments were made to an unexpected future and, in this way, tradition grew away from its own past, according to the author. The new Gentile peoples now repudiated the Torah, viewed the destruction of Jerusalem with undisguised satisfaction, even claiming the biblical promises to Israel for themselves. Early on we see Jews with Gentile God-fearers forming an ekklesia within the synagogue, but 50 years removed, the movement is mostly Gentile. Around 150 years removed, the church now regards Jewish Christians as heretics. Studying the apostle Paul, we see difficulty in assembling the pieces of the puzzle to develop a coherent picture of the man.
By the time Mark comes along, we are into a new generation, and since Paul’s letters, Jerusalem has been destroyed and the first generation has passed away. Yes, it was this generation — Mark’s — that stood faithfully, enduring to the end and awaiting salvation waiting for the return in glory of the Son of Man. From Mark’s account we delve into the later synoptic gospels and their take on things now in the third generation. By the time of Luke, we see more clearly the rupture between Judaism and Christianity. By the time John writes, Jesus is “not the wandering charismatic Galilean who appears in the synoptics, but an enigmatic visitor from the cosmos above this cosmos, the preexistent, supremely divine Son.” These Gospel writers faced a dilemma. How do you make sense of the Gospel’s failure among Jews, its success among Gentiles, and the Kingdom’s delay? John’s work and that of the other evangelists and Paul, is in part a response to these developing facts. In fact, John rotates the axis of Christian tradition from the “horizontal poles of Past/Future to the spiritualizing, vertical poles of Below/Above.” In the end, we don’t really know if John had acquaintance with the earlier synoptic tradition or if he relied on mostly other, independent traditions or was this the work of a creative theologian?
In the final chapter, the author discusses Jesus of Nazareth in the Christian tradition. In time, we see changes in thought necessitated by the church’s continued existence, and a need to “develop more complicated accommodations to their tradition’s apocalyptic, Jewish past.” Only when Constantine made Christianity the acceptable religion and made conversion to Judaism a criminal offense, could the Christians contain the “Jewish threat.” In the end, “Orthodoxy could trace its genealogy directly from God’s cursing the snake in Genesis to the courts of Constantinople.”
Name: Robert J. Crawford
Rating: 5.0 out of 5 stars
Title: How Christianity arose from a mix of Judaism and Hellenism
Date: Reviewed in the United States 🇺🇸 on March 23, 2016
Review: If you are interested in where Christianity came from — not a theological perspective but an historical one — this is an absolutely excellent place to start. Though the text assumes a fair amount of knowledge, it is a solid platform for a popular audience that is curious about what academics would make of the subject. The author is very clear that the book is not intended as a way to reinforce one’s faith, but strives to provide a deep look at what the earliest sources of Christianity meant in context as they were formulated.
The earliest source of Jesus was of course Judaism. It had a rigidly monotheistic character, whereby one God was the source of all, an absolute authority that admitted no rivals and accepted no deviation from the sacred texts, though there were many interpretations of what it meant. The people were “chosen” — in a contract with God — which was more an obligation than a privilege and certainly not any kind of anointment. There was also a sense of community that gathered in the synagogue, along with an ethical code of behavior that was expressed in strict laws (e.g. circumcision, a ban on shellfish, etc.). There was also a clear sense of nationhood, according to which the scattered groups or tribes would be reunited at a moment of apocalyptic resolution. Key to this was a messiah of some sort that was prophesized as the culmination of an escatological event, when God reveal himself to reign over Jews and chosen gentiles, an end time of paradise on earth. It was from this context that many putative prophets arose in Palestine, Jesus being one of them.
Starting with the Seleucids who were installed by Alexander the Great and culminating in the Roman occupation, the Jews lived in a Hellenized world. This represents the second source. In contrast to Monotheism, this was an eclectic worldview, a confluence of multiple deities (each with their own, highly adaptable and accepting legitimacy), local religious cults and traditions with deep roots, philosophies (in particular Platonism, with its idealist world of constants), and a notion of citizenship that could be inclusive so long as one adapted to the culture and its lingua franca, Greek. It was in this cosmopolitan world that Paul and Josephus — born Jews and gaining Roman citizenship — came from. Writing in Greek, Paul introduced the notion of “Christ” in the case of Jesus, establishing him as the anointed son of God. If Heaven hadn’t arrived, Paul preached, it would with Jesus’ second coming — his resurrection proved that he was the son of God, etc., creating a new kind of contract for his followers in order to achieve immortality, etc.
It is at this point that the book gets technical, going through Paul’s letters and the original gospels and developing interpretive proofs for what each meant at their conceptions and what impact they had on the evolution of Christianity. This can be dry and terse, but it is completely worthwhile to struggle through it. As Fredrickson makes clear, little is known of Jesus’ life. His message may have been a simple apocalyptic one or the one of peace, love, and empathy that Paul described. We will never know. Jesus had his followers among the Jews, but they diminished in number when his prophesy didn’t turn out to be true — heaven didn’t arrive at his death and resurrection, i.e. the contract with him was proved void. The destruction of the temple of Jerusalem in 70 CE apparently saw the end of the last group of his Jewish followers, though their exact fate is unknown.
According to Fredrickson, Paul’s theology was addressed to both Jews and gentiles, creating a kind of bridge that removed much of the specificity of Jewish law in order to make Christianity exportable quickly. After all, he expected the apocalypse to occur imminently, so wished to bring along as many gentiles as he could. Appearing after the destruction of Jerusalem and the dispersion of the Jews (who stubbornly did not die out), the later gospels gradually distanced themselves further and further from Judaism: Jesus did not want the Jews (Mark); Jews didn’t understand prophesy so were unable to accept Jesus (Matthew); Jews didn’t want to associate with gentiles (Luke); Jews were never meant to receive revelation, hence were not of God (John). From ignorance as the cause of their rejection, Jews became the perpetrators of Jesus’ persecution, etc. (This cannot do justice to the subtlety of her arguments, but that is it in a nutshell.) Christianity thus became the province of the gentiles; the Jews became evil, at least to some.
Nonetheless, as Fredrickson fascinatingly demonstrates, Christianity synthesized Judaic and Hellenistic traditions. While shedding the notions of nation and exclusion and strict “laws”, Christianity retained the fellowship, monotheistic authority, sacred texts, ethical mission, and faith in apocalyptic prophesy. It was a new kind of contract, but similar to the Judaic one, just without many of the laws. Fredrickson covers many related historical controversies, such as who was responsible for the crusifiction — she concludes it was the Romans as it was a Roman form of execution, probably because Jesus was regarded as a political figure who called himself “king”. These issues are absolutely fascinating and too numerous to catalogue here.
Recommended warmly. This book is a true intellectual adventure. I would have liked a lot more on Hellenism and fewer proofs perhaps, but the book held my interest throughout.
