The Christology of Hebrews

Abstract

The Christology of Hebrews Paolo Garuti O.P. Premises The task of defining the Christology of Hebrews is fascinating and complex due to the presence of three phenomena peculiar to the script.1 (1) Hebrews is an act of hermeneutics: some founding texts of the Jewish messianism of the day are interpreted in the light of the Jesus event as known by its preaching. The Christian proclamation too was already structured in speeches or writings. Therefore, the author's purpose is almost always the interpretation of the texts in their literal meaning, and almost never that of the factual reality.2 (2) Hebrews is the product of a "school" issuing from the Pauline preaching, which elaborates some of its characteristic theologoumena. The letter therefore also operates as a hermeneutic of Paul's thought. (3) It is my belief that Hebrews is the fruit of successive [End Page 1365] rewrites which led to the formulation of a "high" Christology (the heavenly aspect of the priesthood and the sacrifice of Messiah) after contemplating the more human and earthly aspects of the Christic mystery, as a journey toward heavenly fulfillment, passing through the painful ordeal of death.3 Since it is methodologically more relevant, let us start from the third point. To appreciate this phenomenon of rewriting it will be enough to bring two examples of Christological "correction" in verses otherwise very similar:4 2 :17–18 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 4:15 For we do not have a high priest who is unable to sympathize with our weaknesses, For because he himself has suffered when tempted, he is able to help those who are being tempted. but one who in every respect has been tempted as we are, yet without sin. 5:1, 7, 10 For every high priest chosen from among men is appointed to act on behalf of men in relation to God, to offer gifts and sacrifices for sins. … In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence, … being designated by God a high priest after the order of Melchizedek. 8:3–5 For every high priest is appointed to offer gifts and sacrifices; thus it is necessary for this priest also to have something to offer. Now if he were on earth, he would not be a priest at all, since there are priests who offer gifts according to the law. They serve a copy and shadow of the heavenly things. [End Page 1366] In the first case, 2:17, the expression kata panta ("in every respect") is attributed to the necessary assimilation of Christ to his human brethren, foreseen in the Scripture (Ps 22:23 and Isa 8:18 in Heb 2:12–13), and from which the solidarity in temptation originates. In 4:15, the kata panta is instead attributed, although not very logically, only to the temptation, and the similarity is further limited by the clarification chōris hamartias ("yet without sin"). In the second parallel, in 8:3–4, after briefly resuming the generic definition of every high priest already given in 5:1–4, the description of the priestly offering of Jesus denies all earthly aspects of the priesthood (in both texts the verb prospherō is a technical term), correcting the perspective of 5:7–10.5 Thus, the offering of prayers and supplications is presented as an act preceding the real consecration. Curiously, in the tenth chapter, therefore after 8:3–4, Hebrews contemplates the offering of the "body" of Jesus in our very "world" (kosmos; 10:5). Commenting on the Septuagint (LXX) of Psalm 39:6 ("Sacrifice and offering thou wouldest not; but a body hast thou prepared me") the author says: "And by that will we have been sanctified through the offering of the body of Jesus Christ once for all" (10 :10). Two Dimensions of Christ's Sacrifice It...