Theodore of Mopsuestia on John 20:28 /Ο Θεόδωρος Μοψουεστίας περί του Ιωάννης 20:28

 

 

Οὗτος δὲ καὶ τὴν ὁμολογίαν Θωμᾶ τὴν ἐπὶ τῇ ψηλαφήσει τῶν χειρῶν καὶ τῆς πλευρᾶς τοῦ κυρίου μετὰ τὴν ἀνάστασιν τό «ὁ κύριός μου καὶ ὁ θεός μου», εἶπε μὴ εἰρῆσθαι περὶ τοῦ Χριστοῦ παρὰ τοῦ Θωμᾶ (οὐδὲ γὰρ αὐτὸν εἶναι λέγει τὸν Χριστὸν θεόν), ἀλλ’ ἐπὶ τῷ παραδόξῳ τῆς ἀναστάσεως ἐκπλαγέντα τὸν Θωμᾶν ὑμνῆσαι τὸν θεὸν τὸν ἐγείραντα τὸν Χριστόν.

--Concilia Oecumenica (ACO), Concilium Lateranense a. 649 celebratum, act 4, p. 230.

 

"Similarly, that the confession of Thomas, on touching the hands and the side of the Lord after the resurrection, “My Lord and my God,” was not spoken concerning Christ by Thomas (and neither he says that Christ is god), but that, astonished at the miracle of the resurrection, Thomas praised God who raised Christ."

John 20:28 under the light of 2 Thess. 2:16 /Το εδ. Ιωάννης 20:28 υπό το φως του 2 Θεσσ. 2:16

 

The Doubting Thomas,
by Carl Heinrich Bloch *

 

 

John 20:28, NA28:	2 Thess. 2:16, NA28:
ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ· ὁ κύριός μου καὶ ὁ θεός μου.	Αὐτὸς δὲ ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς καὶ [ὁ] θεὸς ὁ πατὴρ ἡμῶν ὁ ἀγαπήσας ἡμᾶς καὶ δοὺς παράκλησιν αἰωνίαν καὶ ἐλπίδα ἀγαθὴν ἐν χάριτι
NRSV:	NRSV:
Thomas answered him [KJV: And Thomas answered and said unto him], “My Lord and my God!”	Now may our Lord Jesus Christ himself and God our Father, who loved us and through grace gave us eternal comfort and good hope

 

 

 

Servetus writes on John 20:28 (Latin & English text) / Ο Σερβέτος γράφει περί του Ιωάννης 20:28(λατινικό & αγγλικό κείμενο)

 

* Michael Servetus (Michel de Villeneuve),
De Trinitatis erroribus [On the Errors of the Trinity] /

Μιχαήλ Σερβέτος,
Περί των Πλανών της Τριάδας

(1531)  p./σ. 603.

* Michael Servetus,
Earl Morse Wilbur (Engl. transl.),
The two treatises of Servetus on the Trinity: On the errors of the Trinity; seven books A.D. MDXXXI; Dialogues on the Trinity; two books; On the righteousness of Christ's kingdom: four chapters A.D. MDXXXII.
(Harvard theological studies, xvi)
Harvard University Press, 1932 /
New York: Kraus Reprint, 1969,
p./σ. 151.

Servetus writeson John 20:28 / Ο Σερβέτος γράφειπερί του Ιωάννης 20:28

 

* Michael Servetus (Michel de Villeneuve),
De Trinitatis erroribus [On the Errors of the Trinity] /

Μιχαήλ Σερβέτος,
Περί των Πλανών της Τριάδας

(1531)  p./σ. 603.

See here for English translation / Βλέπε εδώ για αγγλική μετάφραση

John 20:28 / Ιωάννης 20:28: "ὁ κύριός μου καὶ ὁ θεός μου"Commenting on by C. K. Barrett /Σχολιασμός από τον C. K. Barrett

ἀπεκρίθη Θωμᾶς καὶ εἶπεν αὐτῷ:
ὁ κύριός μου καὶ ὁ θεός μου

John 20:28 / Ιωάννης 20:28

Charles Kingsley Barrett,
Das Evangelium nach Johannes
(Kritisch-exegetischer Kommentar
über das Neue Testament Sonderband),
Vandenhoeck & Ruprecht, 1978/1990,
pp./σσ. 548, 549.

Charles Kingsley Barrett,
The Gospel According to St. John
(An Introduction With Commentary
and Notes on the Greek Text),
Westminster John Knox Press, 1978,
pp./σσ. 572, 573.

The usage of the title "God" for Jesus in the New Testament /Η χρήση του τίτλου «Θεός» για τον Ιησού στην Καινή Διαθήκη

Is this usage [i.e., of calling Jesus God] a Hellenistic contribution to the theological vocabulary of Christianity? Since we have no evidence that Jesus was called God in the Jerusalem or Palestinian communities of the first two decades of Christianity, the prima-facie evidence might suggest Hellenistic origins. This is supported by the fact that in two New Testament passages "God" is intimately joined to "Saviour" as a title for Jesus (Tit 2:13; 2 Pt 1:1), and "Saviour" is to some extent a Hellenistic title. However, there is other evidence to suggest that the usage had its roots in the Old Testament; and so, if the usage is non-Palestinian, it may have arisen among converts from Diaspora Judaism. As we saw, Heb 1:8-9 is a citation of Ps 45. The confession of Thomas in Jn 20:28 echoes an Old Testament formula (although, as we pointed out, one cannot exclude the possibility of an anti-Domitian apologetic). The background for Jn 1:1 is the opening of Genesis, and the concept of the Word reflects Old Testament themes of the creative word of God and personified Wisdom. Perhaps the best we can do from the state of the evidence is to leave open the question of the background of the custom of calling Jesus God.

The slow development of the usage of the title "God" for Jesus requires explanation. Not only is there the factor that Jesus is not called God in the earlier strata of New Testament material, but also there are passages, cited in the first series of texts above, that by implication reserve the title "God" for the Father. Moreover, even in the New Testament works that speak of Jesus as God, there are also passages that seem to militate against such a usage—a study of these texts will show that this is true of the Pastorals and the Johannine literature. The most plausible explanation is that in the earliest stage of Christianity the Old Testament heritage dominated the use of the title "God"; hence, "God" was a title too narrow to be applied to Jesus. It referred strictly to the Father of Jesus, to the God to whom he prayed. Gradually, (in the 50's and 60's?) in the development of Christian thought "God" was understood to be a broader term. It was seen that God had revealed so much of Himself in Jesus that "God" had to be able to include both Father and Son. The late Pauline works seem to fall precisely in this stage of development. If Rom 9:5 calls Jesus God, it is an isolated instance within the larger corpus of the main Pauline works, which think of Jesus as Lord, and of the Father as God. By the time of the Pastorals, however, Jesus is well known as God-and-Saviour. The Johannine works come from the final years of the century, when the usage is common. Yet, some of the material that has gone into the fourth Gospel is traditional material about Jesus which has been handed down from a much earlier period. Therefore, there are passages in John (14:28; 17:3; 20:17) that reflect an earlier mentality. We can only sketch the broad lines of such a development, but we can be reasonably confident that these lines are true.



* Raymond E. Brown,
“Does the New Testament Call Jesus God?”
[«Αποκαλεί η Καινή Διαθήκη τον Ιησού Θεό;»]
Theological Studies, 26 (1965),
pp./σσ. 569, 570.
[English/Αγγλικά, PDF]

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