Scripture and God in Christianity

On the other hand, many Christian scholars have disagreed with the above sketched description
of Jesus as merely a prophet like other Jewish prophets. Charles Gore, a conservative Bishop
who edited Lux Mundi in 1890, argued that " to represent our Lord only as a good man conscious
of a message from God, like one of the Prophets or John the Baptist, is to do violence not to one
Gospel only or to single passages in various Gospels, but to the general tenour of the Gospels as
a whole." 347 Others like H. Conzelmann, 348 O. Cullmann, 349 F. Hahn 350 and R. H. Fuller 351 have
discussed about the advantages and disadvantages of this title and seem to agree about its inadequacy,
while V. Taylor has qualified it as christologically "abortive". 352
In conclusion, it is pertinent to quote Grillmeier who rightly observes that "The designation of
Jesus as `prophet' was only short-lived; it had a reference to Deut. 18.15, 18 and served to explain
Jesus' mission to Jewish audiences (Acts 3.22; 7.37; John 6.14; 7.40). And even if the Fathers
are right later in emphasizing that the transcendence of Christ is something more than a
heightened prophetical office, this title nevertheless embraces his mission as revealer of the Father
and teacher of men." 353
Angel Christology:
As early as the Synoptic Gospels Christ is depicted as an angelic prince. "Whosoever therefore
shall be ashamed of me and of my words in this adulterous and sinful generation; of him also
shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels."
(Mk.8:38; also Matt. 13:41f; Mk. 13:26ff; 1:13; Luke 22:43; 1 Thess. 4:16). Grillmeier observes:
"One of the attempts of the primitive Christian period to express the transcendence of
Christ is the so-called `angel-christology' or the designation Christos angelos. It is so significant
that attempts have been made to prove that it was the original christology, at least in Jewish-
Christian circles. Jesus, it is held, was understood as an angel in the strict sense i.e. as a heavenly
creature sent by God into the world. With the condemnation of Arianism this legitimate and
original conception was stamped as heresy. It had to give place to the strict doctrine of two natures."
354
M. Werner argues that the oft-quoted title Son of Man would be best interpreted if we assume
"that this Messiah belonged to the (highest) celestial realm of the angels. This view is expressly
confirmed by the sources." 355 He further argues that Paul's usage of the title Kyrios does not negate
the fact. In Late Judaism and primitive Christianity the angels were invoked as Kyrios.
Werner observes that " The history of the Primitive Christian doctrine of Christ as a high angelic
being pursued its way in the post-apostolic period through successive stages. At first the very
view gradually subsided of its own accord and became problematical. Then, already profoundly
shaken within, it had to endure finally a decisive assault during the Arian dispute of the fourth
century. In this conflict it was bitterly attacked by the representatives of the new doctrine of
Christ, which had emerged in the interval, and at last it was proscribed and suppressed as erroneous
doctrine." 356 Grillmeier observes that "We may point out the over-estimation of the Christo
angelos idea, but within limits it is not to be denied as a historical fact. The sources testify that
Christ was given the name `angel' right up until the fourth century." 357
Messianic Christology:
43