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The Risen Lord: Jesus of History as the Christ of Faith (Scottish Journal of Theology. Current Issues in Theology)
  
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The Risen Lord: Jesus of History as the Christ of Faith (Scottish Journal of Theology. Current Issues in Theology) (Paperback)

by Margaret Barker (Author)
5.0 out of 5 stars See all reviews (1 customer review)

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Product details

  • Paperback: 176 pages
  • Publisher: T.& T.Clark Ltd (1 Oct 1996)
  • Language English
  • ISBN-10: 0567085376
  • ISBN-13: 978-0567085375
  • Product Dimensions: 21.2 x 13.8 x 1.6 cm
  • Average Customer Review: 5.0 out of 5 stars See all reviews (1 customer review)
  • Amazon.co.uk Sales Rank: 762,336 in Books (See Bestsellers in Books)

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2 of 3 people found the following review helpful:
5.0 out of 5 stars Barker: The Risen Lord, 2 April 2009
By John Edwards (London) - See all my reviews
(REAL NAME)   
This is a densely written pilot study and review with nine pages of bibliography. There are detailed indices of modern authors, and separate schedules of biblical, deutero-canonical, pseudepigraphal, Jewish and Gnostic references (in all an additional 14 pages), but there is no general themed index which makes the work hard to use as a reference tool. Yet this is hardly surprising since a third of the text is in the form of footnotes. Hopefully the publishers might consider supplying one should the work run to a second edition.

Normally academics draw a distinction between the Jesus of history and the Christ of faith, but Barker avoids the docetic bias that often arises in works of this nature since she refrains from arguing from a priori assumptions. She does this by working both exegetically and then drawing historical assumptions from her analyses. Her intention is to thereby establish a link between the historical Jesus and the Church's Christ of faith. Using pseudepigraphical and extra canonical literature to establish the mise en scene she reviews who the historical Jesus may have believed himself to be and in the process she offers a new understanding of Christian origins, the resurrection and the Book of Revelation.
Her opinion is that Christianity has its origins in the first Temple cult that predates King Josiah. She explains that much of the tanakh and many of the books of the current New Testament canon were not used by the early Christians who instead were familiar with versions of the Books of Enoch and similar pseudepigraphical and intertestamental apocolypses, and especially with a proto Book of Revelation, the core of which probably represented an original apocalyptic vision of Jesus at the beginning of his ministry.
Consequently, we have in Jesus and in the traditions that originated with (or through) him, not a second Temple but a first Temple apocalyptic theology drawn from the time of the Davidic Kingdom, when the king-priest acted as YHWH's representative on earth. In this theology the cultic terminology of kings, angels and shepherds were interchangeable, but the cult is only a partial monotheistic one since YHWH was the eldest of the elohim, and one of the angelic sons of El-Elyon, the Most High. By a mystical tradition of ascent (the Merkavah) experienced by priestly cultic leaders such as Enoch and Melchizedek, the high priest or priest-king actually became YHWH during the ascent. By an annual act of ritual atonement, the priest, as the representative of YHWH offered himself to El-Elyon in a sacrificial renewal of the covenant with the kingdom, and which was intended as a healing of creation.
This sacrifice was achieved in surrogacy by a ritual act of atonement. However, with the advent of the 10th jubilee or `a year of weeks of days' (490 years) Barker suggests that rather than perform the usual atonement by surrogacy Jesus came to understand that he would need to offer his own life blood rather than that of the usual unblemished sacrificial animal.
Barker's thesis is therefore that `Christology' predates Jesus in its origins and is the source of both the primitive church and of later Christianity, rather than the normally held view that a hellenized neo-Platonic philosophy was adopted and slowly developed to explain the Christian faith.
Barker further provides strong arguments to conclude that Jesus' resurrection is identical with his baptism and that the ressurection was not a physical post death experience. She refers to Bernard's comments in his introduction to the Odes of Solomon upon the significant correlates between this baptism and the descent to Hell. The baptism was the only point at which Jesus was declared to be the Son of God. Pre- and post- resurrection events should therefore not be conflated with those that are post-crucifixion. Therefore the verse in the gnostic Gospel of Philip `he rose up first and then he died' must be taken seriously and not rejected as a gnostic phantasy. Jesus' cultic and salvific self-sacrifice commencing with the cleansing of the Temple and concluding with his death would have allowed the new Christian community to recognise that God now lived with them in a renewal of the kingdom through this final act of sacrifice.
What Barker has presented is a historical Jesus with a developed Christology, one that his followers understood and embraced and that as a consequence there is no hiatus between the Christology of Jesus and that of the early Christian Church.
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