Source: Crispin Fletcher-Louis, Jesus Monotheism: Christological Origins: The Emerging Consensus and Beyond, vol. 1 (Eugene, OR: Whymanity Publishing, 2019), 3–30.
4a. Revelation_or_Idolatry_.mp4
5. Idolatry_and_the_Origins_of_Christ_Worship.m4a
This topic explores the significant theological challenges that arise from the "emerging consensus" regarding the early worship of Jesus, particularly focusing on the model proposed by scholar Larry Hurtado. The author raises critical questions about whether the devotion to Jesus is theologically justified, considering the historical origins of this practice, and scrutinizes the potential for it to be viewed as idolatry rather than faithful worship. Specifically, the text highlights two primary theological problems with Hurtado’s model: the reliance on potentially unreliable religious experience and revelation as the source of Christ devotion, and the inherent danger of idolatry if the worship of Jesus is merely a psychological "projection" of divine attributes onto the exalted figure. Ultimately, the author suggests that Christians must find a solid theological warrant, beyond subjective post-resurrection experiences, to discern between appropriate devotion and the temptation of "strange worship."
For many Christians, the bedrock of their faith is the life and teachings of the historical Jesus of Nazareth. It's a common assumption that what believers practice today flows directly from the events of the Gospels—that the worship of Christ is a natural and immediate response to who he was and what he did. Modern historical scholarship, however, has uncovered a different, more complicated origin story.
This post explores two profound theological problems that arise from a leading historical model of how the very first Christians came to worship Jesus as divine. Based on the analysis of scholar Crispin Fletcher-Louis, these questions challenge the foundations of that worship, suggesting its origins may be more fraught with difficulty than is often assumed.
A leading view among historians, often called the "emerging consensus," argues that intense, divine worship of Jesus began remarkably early, exploding onto the scene almost immediately after his crucifixion. Scholar Larry Hurtado, a key proponent of this model, identifies the source of this sudden devotion not in the teachings of the historical Jesus himself, but in powerful, post-crucifixion "religious experiences"—specifically visions and dreams among his first followers.
This is where the first theological problem, highlighted by Fletcher-Louis, emerges. Visions and dreams are, as he states, a "notoriously shaky foundation for religious belief." If the worship of Jesus was sparked by subjective experiences rather than historical events, it opens the door to a deeply unsettling counter-argument. Could these experiences have been a "communal delusion"? Was this sudden devotion simply a psychological coping mechanism for the "cognitive dissonance caused by Jesus’ crucifixion"? This perspective suggests that the Jesus movement may have misinterpreted its own grief-generated religious experiences, leading them to worship their former master as a divine being.