Thursday, July 23, 2020

Jason Oakes Affirming Christological Heresies such as Jesus Not Being God While Embodied

Many (not all) Trinitarians who are “counter-cultists” tend to be very ignorant of their own theology to the point where they will openly espouse Christological heresies. For instance, commenting on the Jehovah’s Witness believe that Jesus’ resurrection was spiritual only, Jason Oakes would then claim that (1) Jesus shed his resurrected body sometime after the resurrection and (2) while embodied/incarnate, Jesus was not a divine person with a human nature but was not God until such a shedding of his human nature sometime after his resurrection(!):

 

And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. (Matthew 28:2)

 

Why did the angel move the stone I it was a spiritual resurrection? The angel could have explained Jesus’ body vanished and he went back to the Father.

 

But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed [his hands and [his] feet. (Luke 24:37-40)

 

If Jesus was an apparition, and he was appearing to them in visions, he wouldn’t have scars all over him, and he wouldn’t be telling people to reach out and touch him. A spirit has not flesh and bones. Jesus, in his resurrection body, had flesh and bones. He had scars. In fact, when he talks to Thomas, he said, “Touch the wounds on my hands and my feet and thrust your hand into my side.” I don’t think we have a grasp of what Jesus’ body looked like after the crucifixion, or even in his resurrected body. There is one place in the resurrection accounts where it says Jesus intentionally appeared in different forms (Mark 16:12). This may answer some questions as to why some didn’t recognize Jesus immediately when he appeared to them. Mary thought he was the gardener. Even when he appeared to the disciples when they were fishing on the shore, it says “none dared ask him who he was because they all knew it was the Lord” (John 21:12). There are many reasons why they might not have recognized them, at least at first. Did Jesus always have a huge gash in his side as he appeared to Thomas, or did he appear to Thomas intentionally this way?

 

I the disciples were making up the account of his resurrection, they would not have included embarrassing details about women being the first witnesses of the empty tomb or they not recognizing who Jesus was, or experiencing doubt and fear when Jesus appeared to them. These are all signs of honesty that one wouldn’t make up if they wanted others to believe their story.

 

This raises another question. Does God have a body of flesh and bones as Doctrine and Covenants teaches? (Doctrine & Covenants 130:22). Absolutely not. How do we know that?

 

A = God

 

B = Spirit

 

C = flesh and bones

 

S . . .

 

A = B (God is spirit) (John 4:24)

 

B does not = C (A spirit has not flesh and bones)

 

So . . .

 

A does not = C (God does not have flesh and bones)

 

Now, if the cult member is thinking when you walk them through this, they might come up with their own equation.

 

D = Jesus

 

C = D (Jesus had flesh and bones)

 

So . . .

 

A does not = D (Jesus cannot be God)

 

But, as we have discussed several times earlier in this book, Jesus said this as a resurrected human. So Jesus at this moment is not God. He is also human. Nowhere after he is ascended do we find him appearing in a physical resurrected body of flesh and bones with scars. Some metaphors imply Jesus might still have his scars, but we are also to [sic?] Jesus was restored to the glory he had with the Father before the world began. (Jason Oakes, Sharing Jesus with the Cults: How to handle the most common conversations Christians get into with cult members [2017], 190-92, emphasis added; note: in recent facebook discussions with a friend, Oakes is adamant that John 17;5 and Jesus' restoration to his premortal glory means Jesus shed his human body/nature[!])

 

In reality, the Bible tells us Christ had a physical body at His resurrection (Luke 24:39). The Bible tells us that Christ kept his physical body when he entered heaven (Acts 1:11). The Bible tells us that Stephen saw Christ “standing” beside God the Father (Acts 7:55-56). The Bible on numerous occasions describes Christ as “sitting” and “standing” next to the throne of God after his ascension (Heb 1:3;10:12;12:2; Col 3:1). Many New Testament texts speak of Jesus as if he is embodied (Heb 8:1, 3; 1 John 2:1-2; Rev 5:5-6). Lastly, we are encouraged that Christ shall return with this same resurrected body (Acts 1:11). And, as Oakes is a Trinitarian, we have the teachings of Chalcedon (451) and even his fellow co-religionists like Robert Bowman (no friend to “Mormonism” [and me, for that matter]) who also affirm that Jesus will eternally remain the God-man and that Orthodoxy Trinitarian Christology states Jesus was never “not God” as Oakes believes about Jesus when he had a body (during the Incarnation and [for him, briefly] when he had his resurrection body), but was the God-Man.


For once, I agree with Matt Slick when he writes that::

 

. . . Jesus retained His physical nature after His resurrection--along with His scars. This is why it says in Col. 2:9 that in Him dwells all the fullness of the Godhead bodily. Notice that the verb "dwells" is in the present tense. That is, right now Jesus has a body of flesh and bones. He is physical. He is in heaven.  He is a man, the God-man. (Jesus' resurrection and ascension; on Col 2:9, cf. my article Christology and Colossians 2:9)


 

For the biblical evidence for divine embodiment, as well as a discussion of Chalcedon’s affirmation of Jesus being forever the “God-Man,” John 4:24, Luke 24:39, and the other texts Oakes abuses in cultic, eisegetical manner, see:


Lynn Wilder vs. Latter-day Saint (and Biblical) Theology on Divine Embodiment