Sunday, March 8, 2015
1. the Book of Deuteronomy preserves the early Israelite veneration of a divinity Eeshu (His - i.e. God's - Man/Fire)
2. the Book of Exodus was in some way written to 'correct' this original understanding in Deuteronomy
3. 'Jesus' represents a development of this original Hebrew 'second god'
Now of course this is an outlandish thesis. Yet I do think there is even one more 'step' toward the complete 'process.' Eeshu - or better yet Eesu, the rendering of aleph-shin-vav into Greek - was the god of Marcionite Christianity.
When I take things to this level of understanding I have almost lost my entire audience. This is because New Testament scholars really don't have the foggiest idea what Jews and Samaritans actually believe. It is hard enough for them to come to accept that the Pentateuch makes reference to a 'second god.' Yet when you throw concepts like 'the Marcionites' - and specifically that implications of Marcionite priority (Anglo-American scholars for the most part haven't even come to accept that the Gospel of Marcion was before Luke let alone the 'wild' and 'outlandish' understanding of Clement of Alexandria and Marutha of Meparkat, that Marcion lived at the beginning of Christianity) it's too much for people.
To this end, I think, if I am to write this paper I am going to have to jettison the whole understanding of how this Eesu = 'Jesus' in the Marcionite tradition. I will instead simply have to focus on Eeshu as an acknowledged 'Jewish second god' in the period before the end of the second century. The two powers heretics venerated Eeshu - of that there can be no doubt.
Email email@example.com with comments or questions.