Keywords
Eschatology
prophet
transfiguration
mystic
Angelomorphism
Resurrection
parusia
Son
Son of man
How to Cite
Abstract
The search for a new consensus in Mark’s Christology collides with the exegetical opinion that the Gospel of Mark would escape the claim of a high Christology. Furthermore, the new consensus fails with the opinion that the historical Jesus would not have assumed a divine identity in the Jewish monotheistic context. The article, contrary to this position and assuming the opinion of J. Neusner, will maintain that angelomorphism describes a historical-cultural category that contributes significant elements to the stories of subjects that manifest in the form of human beings or human beings who become angels. In this way, the account of the transfiguration assumes materials that come from a type of marginal Judaism in Palestine from the second Century B. C. to I A. D., which has dualistic, visionary and eschatological categories of angelomorphic prophets. In continuity with this visionary Judaism, the account of Mk 9:3-11 records a visionary experience of Jesus and the apostles, in which it is argued that the formula w;fqh is in function of showing a heavenly experience with Elijah and Moses in which the identity of Jesus is revealed by the Father as the beloved Son as the adamic high priest, higher to the angelomorphic figures of Moses and Elijah—consistent with various accounts of the Mark’s Son of Man. The story shows, in continuity with these Jewish antecedents, that the figure of the Son of Man assumes eschatological functions applied to Yahweh and, in discontinuity with them, expresses that the authority of the Son of Man is already in his earthly condition above the figures of Elijah and Moses, and of angels and demons, and submitted to the Father.
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