Andrei Orlov’s Latest Title, “The Glory of the Invisible God,” is Now Available

The latest book from my doctoral advisor, Andrei A. Orlov, has been published and is now available for purchase with T & T Clark, entitled, The Glory of the Invisible God: Two Powers in Heaven Traditions and Early Christology. I had the privilege of editing this volume while working as Dr. Orlov’s research assistant, so I am excited to finally see it in print. For those of you who are interested in early Judaism and Christian origins, you will likely enjoy this fascinating contribution to the scholarly conversations surrounding the development of earliest Christology. This book is situated squarely within the ongoing conversations regarding the nature and origins of early Christology. Dr. Orlov describes the work as follows:

“The book explores transferals of the theophanic attributes of the divine glory from God to Jesus in the synoptic gospels through the spectacles of the so-called “two powers in heaven traditions.” The application of the two powers terminology to early Christian texts is regarded by some as an anachronistic application that could distort the intended original meaning of these sources. Yet, the study argues that such a move provides a novel methodological framework that enables a better understanding of the theophanic setting crucial for shaping early Christology. The terminology of “power” can be seen as an especially helpful provisional category for exploring early Jewish and Christian theophanies, where the deity appears with the second mediatorial figure. In these accounts the exact status of the second person who appears along with the deity often remains uncertain, and it is difficult to establish whether he represents a divine, angelic, or corporeal entity.

The book offers a close analysis of the earliest Christian theophanies attested in the baptism and transfiguration stories of the synoptic gospels. The study demonstrates that Jesus’ divine identity was gradually developed in the New Testament materials through his endowment with God’s theophanic attributes. Such endowment is clearly demonstrated in the account of Jesus’ transfiguration, where Jesus’ metamorphosis is enveloped in the features of the visual paradigm as well as the details of its conceptual counterpart—the aural trend applied in the depiction of God’s voice. The study suggests that the earliest Christology emerges from this creative tension of the ocularcentric and aural theophanic molds, in which the deity steadily abandons its corporeal profile in order to release the symbolic space for the new guardian, who from then on becomes the image and the glory of the invisible God.”

In The Glory of the Invisible God, Orlov not only provides us with thought-provoking treatments of these all too familiar gospel stories, but promises to be an engaging dialogue partner in the ongoing pursuit of the origins of earliest Christology. Those who are interested in the book who will be attending the 2019 Annual Meeting of the Society of Biblical Literature in San Diego will be able to purchase it at the conference discounted rate at the T & T Clark booth in the convention center. For all others you can purchase the book through T & T Clark here.

Tolle lege!

My Paper Accepted for the 2019 SBL Synoptic Gospels Section, entitled, “The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1.”

I am happy to announce that my paper entitled, “The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1,” has been accepted for presentation in the Synoptic Gospels program unit for the 2019 Annual Meeting of the Society of Biblical Literature in San Diego in November. I will also be presenting an early version of the paper at the 2019 Upper Midwest Regional Meeting of the SBL in Minneapolis next month. The title and abstract are as follows:

“The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1”

The tradition of ‘the woman with the ointment’ as it is transmitted in the synoptic gospels survives to us in two substantially different iterations (Mark 14:3-9; Matt 26:6-13; Luke 7:36-50). The Matthean iteration shares the same substantial form from Mark, taking place at the end of Jesus ministry before his passion, in Bethany in Simon the Leper’s house immediately preceding Jesus’ betrayal by Judas, and the woman pouring the alabastar jar of oil on Jesus’ head as a kind of cryptic anointing for burial. The Lukan iteration of this tradition has been narratively recast as a scene taking place during his Galilean preaching ministry, in Simon the Pharisee’s house, and the woman pouring the oil on Jesus’ feet, he then forgiving her sins (Luke 7:36-50). There have been many scholarly explanations offered for the drastic difference in application of this tradition in the Gospel of Luke. This paper seeks to provide a further model that suggests the author renarrativizes the ‘woman with the ointment’ tradition in service of their wider narrative project in portraying Jesus as the Isaianic prophet whose “beautiful feet” brings the good news of the kingdom of God, intentionally echoing Isa 52:7 (cf. Luke 8:1). At the close of the Lukan version, Jesus declares the woman’s faith “saved” her (σωτηρία), instructs her to “go in peace” (εἰρήνη) (7:50), immediately followed by Jesus going “through the cites and villages, preaching and announcing the good news of the kingdom of God” (εὐαγγελίζω) (8:1), all the essential themes likewise drawn from Isa 52:7. This thesis will be argued from a careful reexamination of the Lukan iteration of the tradition in its immediate narrative context as well as providing further supporting evidence drawn from the employment of Isaiah elsewhere in the Lukan narrative.

I look forward to presenting this paper as I have been thinking about this text for quite some time. This study will have implications for how we understand Lukan redaction, Luke’s use of scripture, Luke’s use of Mark, narrative and source criticism of the synoptic gospels, the synoptic problem more generally, and even providing a source for elements of the Johannine reception of the tradition.  It will be interesting to see what conversations end up taking place during the allotted time for Q&A at the end of the session.