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 In this essay, which was not written as part of his theology studies but just out of personal interest, Daniel Gullotta, explores some interesting historical and political links on the titles humankind has given to Jesus… What do we really mean when we call Jesus the Son of God? Every Sunday, without fail, millions of Christians around the world stand up and in their confession of faith declare before God and the Church that they believe in Jesus Christ, the Son of God. It is almost instinctive that whenever we hear or read 'son or daughter of god/s' we interpret it as some kind of divine claim or status. While this might be partly true, all too often we can forget or ignore the political overtones such a title has, as well as its implications and significance. Why did Paul and the early Christians use it to describe a marginal Jew from Palestine? Why is this title so dangerous? What do we really mean when we call Jesus Saviour and Son of God?
The Romans spoke and thought about the gods in a unique way. One of the objectives of Roman worship was to gain the blessing of the gods and thereby gain prosperity for themselves, their families and communities. While they did have and used a pantheon of traditional gods, such as Mars and Venus, it was not uncommon for Emperors to call themselves gods and soon stood as central figures of importance in the religious life of Rome. Such a title implied and acknowledged that the emperor had a certain kind of divine power and authority. One of the best examples can be found with the Emperor Augustus. Early in his reign, Halley's Comet passed over Rome and Augustus claimed it was the spirit of Julius Caesar entering heaven. As Augustus was the heir to Julius Caesar and with Caesar now a god, Augustus made it known that he was now son of a god. Leading by example, he re-established traditional social rules and religious rituals, sacrificing animals to Rome's gods as well as himself. He soon made himself Pontifex Maximus, the chief priest of Rome and head of the Collegium Pontificum, the highest priests in the land. During the time of his rulership, Augustus defeated the enemies of Rome from both within and without and through battle and bloodshed, was able to achieve forty years of peace and prosperity for the empire. At his death, Augustus, the 'son of a god', was himself declared a god before the entire known world. This tradition continued with the rest of the Caesars. As divine emperor of the earthly, Caesar demanded obedience, he also demanded worship, not just by taxes but by blood sacrifices. As a way of proving and maintaining his claim to divinity, Caesar ensured peace and order throughout the empire. Upset was met with cruelty, revolt was met with malice and protest was met with crucifixion. Through bloodshed and control, Caesar as a servant of the state, had provided justice and peace to the whole world. He was therefore hailed by the Empire as Lord, trusted as Saviour and titled divine. Before the Roman world, to state that someone is the son of god is to call them more then just divine, but to call them king, lord and emperor. And it was in this world that Paul announced that Jesus of Nazareth was Lord and Saviour, Son of God. Paul — challenging Caesar… By Paul calling Jesus the Son of God, Paul isn't just confessing his faith but he is also challenging Caesar. In his letter to the Romans, he tells them that he is coming to Rome as a messenger of God's good news about Jesus whom he declares to be the Son of God. In a very dangerous statement, Paul declares that Caesar is not lord and Caesar is not saviour, but Jesus is Lord and Jesus is Saviour. To Paul the resurrection stands at the heart of this statement and is really the proof of his claims. As Caesars came and went, they conquered nations and armies but even they still died, they could not conquer death, yet Jesus did. Caesar tried to conqueror Jesus by death, but Jesus conquered Caesar by being raised from the dead. Yet while Paul's statement has it's political overtones, we must bear in mind the religious ones as well. When we call Jesus the Son of God we are not just calling him another prophet or someone who taught lessons and performed miracles. Paul knows this, he knows that Jesus is so much more than this and he expresses that by calling Jesus the Son of God. While Jesus being the Jewish Messiah was foundational, Paul simply expresses the reality of which Caesar and all other such tyrants were a travesty, and it meant in the sense that he was the personal embodiment and revelation of God, a claim best caught in his letter to the Philippians: "And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even death on a cross. Therefore God also has highly exalted Him and given Him the name which is above every name, that at the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" …Philippians 2:8-11 Because of Jesus' deeds he has been exalted and because of Jesus' works he has been given a name above every name. It is before Jesus that every knee should bow and it is to Jesus that every tongue should confess him as Lord and Saviour, even the tongue and knee of Caesar. So like Paul, I am proud to stand on a Sunday and confess Jesus as my Lord and Savour and not Caesar. In the beautiful words of the late Dr. S.M. Lockeridge, a preacher from San Dieg, "Jesus! That's my King!". REFERENCES: 
©2007 Daniel Gullotta |
Daniel Gullotta is a student at ACU National, studying a Bachelor's degree in Theology. He is a convert to the Anglican Church and a member of MEC's Youth Ministry in the Anglican Diocese of Brisbane.
The Mission of Christ, the Mission of the Church, the Mission of a Diocese Dominican bishop, Anthony Fisher, was installed as the Third Bishop of the Western diocese of urban Sydney, the Parramatta Diocese, on 4 March 2010. His homily delivered at the Installation Mass outlined his broad sweep of the Mission of Jesus Christ, the Mission of the Church, and what he sees as his personal Mission which he was seeking to invite the people of the Western suburbs of Sydney to embrace. Here at Catholica we think the homily offers rich food for reflection and discussion at a number of levels: firstly the evident thought put into the address, secondly in that the Western suburbs of Sydney in many respects are typical of the social challenges encountered in almost any major city of the Western world, and also because of questions that intersect with many of the discussions the community at Catholica engages in of the problems facing the Church today. Because of YouTube limitations the video is in three parts of 9m 54s, 5m 59s, 6m 12s (22m 5s total). [Catholica Editorial where we first drew attention to this homily] | [WATCH THE VIDEO]
Reports 013: 07 Mar 2010
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