The Great Archangel of Many Names: Angelomorphic Christology and the Limits of Theological Imagination

Abstract

This research focuses on Christian texts from the first and second centuries CE in which Christ, or the Son of God, is portrayed as a great angel. These works usually designate Christ as an Archangel—most often Michael, the Angel of the Lord of the Hebrew Bible, or simply as a great and glorious Angel. Three writings serve as my primary sources: the Apocalypse of John, the Epistle of Jude, and Justin Martyr’s Dialogue with Trypho. I argue that angelomorphic Christologies were not (as some maintain) simply Jewish “relics” that transferred to the Christian tradition, relics that gradually disappeared as more complex forms of Christology developed, but rather a way in which Christians intentionally expressed their views on the Messiah. I contend that “Jewish Christianity” sometimes works as a heresiological category in which early Christian theologies that eventually would not correspond to later creedal formulation or even modern theological proclivities are set aside. I also contend that the marginalization of such an important dimension of early Christology is a blatant reflection of the theological preferences of many modern scholars for whom the idea of Christ taking the form of an angel has been deemed improbable. Finally, I conclude that such a failure in imagining different Christological possibilities, including angelomorphic ones, has effectively hindered a more accurate reconstruction of the beliefs and practices of the early Christians. In chapter one, I explore Christological imagery in John’s visionary experiences, drawing on Paul Ricœur’s theories of symbols and metaphors. Focusing on Revelation 1 and 12, I suggest that the “one resembling a son of man” in Rev 1 is featured as a principal angel, challenging traditional interpretations. Additionally, I argue that Rev 12 aligns with ancient combat narratives, indicating that the male child and the archangel Michael are one. In chapter two, I analyze Jude’s utilization of diverse judgment traditions, in which the author emphasizes a principal angel as the executor of divine will. I propose that the concept of an angelomorphic Jesus has led to variant units in the manuscript tradition as well as modern scholarly disputes. I conclude that angelology underpins Jude’s theology, with Jesus positioned as the primary Angel. Finally, chapter three delves into Justin Martyr’s portrayal of Jesus as a celestial being who appeared as an angel on Earth. I examine his exegetical practices and argue that his defense of an angelomorphic Christology is entangled with his overall theology and evangelistic objectives.