It therefore must mean that “Jesus’ work is the light” (32–33). Thanks for the review. That person, of course, must be Jesus Christ. Bible: "And Jesus increased in wisdom, in stature, Pingback: Looking for a Low Christology in the Gospel of John: A Review Article — Bowman on Target: Rob Bowman’s Blog | James' Ramblings. In context, Jesus was commissioning the disciples to take the message of forgiveness of sins to the world in the power of the Holy Spirit (vv. MK 13:32 "No one knows, however, when that day or hour will come -- neither the angels in heaven, nor the Son, only the Father knows."
and sequentially. Low Christology: Born.
Conjured up food enough to feed 5,000. Died by crucifixion
Maybe told them you hit 9 people in paintball when in reality you only hit 5? heaven, nor the Son, only the Father knows. gaining favor with God and men."
The nature of His relationships, for example, including with John the Baptist. Another way Christians have understood Jesus is known as "low
Truth, Testimony, and Transformation: A New Reading of the “I Am” Sayings of Jesus in the Fourth Gospel. Second, he must reject the idea that Jesus is God, which would make him unique among all religious leaders and teachers in history. At this point, frankly, Kim’s handling of the biblical text amounts to theological malpractice.
According to Kim, a high Christology that identifies Jesus as God is unacceptable because it supposedly engenders an “imperial, colonial” ideology in which “the Logos becomes a weapon that rejects all other forms of values, religions, and cultures” (71). After John quotes Caiaphas’s statement that “it is better for you to have one man should die for the people than to have the whole nation destroyed,” John comments, “He did not say this on his own, but being high priest that year he prophesied that Jesus was about to die for the nation, and not for the nation only, but to gather into one the dispersed children of God” (John 11:50-52 NRSV). (1:41) Nathanael replied, "Rabbi, you are the Son of God! The Logos in his view is not the divine or preincarnate Christ but is the creative and liberating word of God that Jesus lived and proclaimed. High Christology: Virgin Birth. A low Christologist reasons like this: if Jesus was a Instead, according to Kim, Jesus only called himself “the Son of God,” which Kim explains in Jewish idiom meant Israel, the Israelites, or an Israelite leader (1, 3).
“Jesus never says he is God,” Kim tells his readers (2), as though this argument from silence is at all significant. If you want to understand better how liberal scholars can profess belief in Jesus while rejecting basic Christian beliefs about Jesus, you might find this book somewhat illuminating. In addition to ignoring John 11:47-52, Kim fails to address the significance of John the Baptist’s statement in the context of Jewish religion that Jesus was “the Lamb of God who takes away the sin of the world” (John 1:29). Human. Examples of low Christology in the Gospel of John: [Andrew] first found his brother Simon and said to him, "We have found the messiah" (which is translated Anointed). Walking on water. In order to make this interpretation work, Kim is forced to claim that the Prologue (John 1:1-18) makes no reference to the person we call Jesus until verse 14. I wonder the same thing. If John 8:58 can be finessed away in such a manner, reinterpreting John 14:6 as affirming a path of personal transformation that Jesus only exemplified is easy (see chapter 5, 47-55). The blog of Robert Bowman, president of Faith Thinkers, Inc. Indeed, we may add to our list still other examples of Jesus' implicit Christology from the synoptics. Kim’s efforts to extract a “low Christology” from John in which Jesus was simply a man working on behalf of God for the liberation of humanity are similarly flawed. Ascension.
rock and roll! Kim tries to address this problem in a footnote, claiming, “In 1:10-13 the Greek pronoun ho does not refer to Jesus but to the Logos” (34 n. 67). For example Haight, an ordained member of the Catholic Society of Jesus, subscribes to a low-ascending Christological approach and yet still contends that “Jesus must be considered divine,” and that “Jesus Christ… must be true God.” This is an embarrassing display of exegetical ineptness for someone who occupies the position of professor of New Testament.
If you want to understand the Gospel of John better, on the other hand, you will need to look elsewhere. He describes himself as a “humanist theologian.” In this short book (the body of which is 78 pages), Kim argues that the Gospel of John should be understood not as teaching exclusivism but inclusivism and empowerment through a “low Christology” in which Jesus was not God incarnate but “the Jewish Messiah” who worked on God’s behalf (ix, 1). got last week's MGRE problem correct! Low Christology begins with the human Jesus, the
Terrible example but I am sure you get my point. going over your errors in reading comprehension. It is difficult to believe that Kim was unaware of the longer, earlier statement to which John 18:14 merely alluded in passing.
That imagery, of course, recalls the lambs of the temple sacrificial system that were killed in sin-offerings on behalf of the people. Read his discussion of the passage for yourself if you like and see if you think he makes a plausible case for that interpretation. In order to make such a highly revisionist interpretation of the Gospel of John viable, Kim knows he must counter two traditional elements of the Christian faith. Christology." … Doubling Down on Diversionary Polemics: Robert Boylan’s Response on Moroni’s Move, Moroni’s Marvelous Move from Mesoamerica to Manchester, Christianity vs Mormonism: Atheist Bob Seidensticker Cross-Examined, Mrs. Palmer and the First Vision: Doing Research Mormon Apologists Won’t Do, Cold Case Christianity – J. Warner Wallace, International Society of Women in Apologetics, New Orleans Baptist Theological Seminary – Apologetics, Reasons to Believe – Hugh Ross, Fuz Rana, Ken Samples. solution to last week's MGRE Math Beast Challenge, the answer to last week's MGRE Math Beast Challenge. This blog is part of Faith Thinkers, a nonprofit ministry. (The Jerusalem
Francis Chan “Like God and Man All at Once”? "). Please visit our website and consider supporting our work. Kim’s mistake here is in presupposing that a high Christology privileges some particular culture or group over others. Is that why his Jewish opponents throughout the Gospel thought Jesus deserved to die—because he claimed to be an Israelite? Resurrection. You are the King of Israel!"
Kim’s efforts to extract a “low Christology” from John in which Jesus was simply a man working on behalf of God for the liberation of humanity are similarly flawed. Kim argues that Jesus is not the Logos but only embodies or “incarnates” the Logos (2) as do his disciples after him as they follow his example (28-29). LK 2:52 "Jesus grew both in body and in wisdom, In context, these pronouns refer to a person who “came to his own, and his own people did not accept him” (v. 11 ESV), while those who did accept him and “who believed in his name” were given authority to become God’s children (v. 12). Yung Suk Kim is Associate Professor of New Testament and Early Christianity at Samuel DeWitt Proctor School of Theology, Virginia Union University. We have already seen in a previous lecture in Matthew 11:11-12, He pronounces that the least in the kingdom is greater than John. things except sin.
It does not go well.
On this point, Kim twice cites John 18:14 (5-6, 55), which briefly recalls Caiaphas’s statement on an earlier occasion. Jesus is the suffering servant who tries to keep messianic expectations to a minimum. "Signs" 2. Mark and Matthew's depiction of Jesus constitutes a low christology: the emphasis, here, is on Jesus' humanity. Hmf, mark my words – Oprah will mention this as a go-to book and make it a bestseller overnight. Low Christology is interested in things like the fact that Jesus got hungry and thirsty, that he needed sleep, that there were things he said he did not know or that amazed him, and what these imply about how the incarnation worked. If one knows all, there are no surprises. ", LK 7:9 "Jesus was surprised when he heard this.". "skipped a step? Your email address will not be published. Second, the Greek word that we would transliterate as ho is not a pronoun; it is a form of the article (which we would translate “the”). Lydia McGrew on Credentials and New Testament Scholarship, Looking for a Low Christology in the Gospel of John: A Review Article — Bowman on Target: Rob Bowman’s Blog | James' Ramblings.
"); therefore Jesus came to know things gradually Kim blithely ignores John’s full account and comment on the meaning of Caiaphas’s statement. Save my name, email, and website in this browser for the next time I comment. Water into wine.
The and in favour with God and men.
step, gradually (even been in a math course in which the teacher In order to deny that John presents Jesus as God, Kim attempts to distinguish Jesus from the Logos (“Word”) that John states explicitly was God (John 1:1). Your email address will not be published. There are Greek pronouns in the passage, which we would transliterate as autou and auton. The reader of this review may be wondering how Kim squares his low Christology with Thomas’s climactic confession when he saw the risen Jesus and said to him, “My Lord and my God!” (John 20:28). Eugene, OR: Cascade Books, 2014. LK 2:52 "Jesus grew both in body and in wisdom, gaining favor with God and men." Kim’s handling of the “I am” sayings of Jesus in John, which is the main subject of his book (especially the saying in John 14:6), amounts to little more than special pleading. Forgiveness occurs through mutual forgiving in the Fourth Gospel: ‘If you forgive anyone’s sins, they are forgiven’ (John 20:23)” (5). By Kim’s standard, John the Baptist could have said the words of John 8:12 about himself since John was also doing the work of the light.
Find out what this blog and its author are all about. First, there is no word in the Greek text of John 1:10-13 that could be transliterated as ho. Kim admits twice that John mentions Caiaphas speaking of Jesus’ death as vicarious but claims this is not John’s own view.
(1:49) 1. This interpretive maneuver then allows Kim to maintain that the way can be found apart from Jesus, thereby divesting the Christian faith of the “exclusivist” claim John 14:6 has traditionally been understood as expressing. Regarding Christ’s unique place in our salvation, Kim asserts, “Jesus does not come to die in place of sinners in the way of a vicarious death or in the sense of a penal substitution.
Kim, Yung Suk. Kim therefore tries to show that the Gospel of John teaches neither of these ideas.
“Jesus never says he is God,” Kim tells his readers (2), as though this argument from silence is at all significant.
.
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