Robert M. Royalty, «Dwelling on Visions.On the Nature of the so-called ‘Colossians Heresy’», Vol. 83 (2002) 329-357
This paper argues that Revelation provides a social-historical, theological, and ideological context for the reconstruction of the Colossian opposition. The proposal is that the author of the Apocalypse arrived in Asia after the Jewish-Roman war; his "dwelling on visions" and prophetic activity challenged the emerging hierarchy within the churches, provoking a response in Paul’s name from the church leadership. Correspondences and parallels between the description of the opposition in Colossians and Revelation are developed exegetically, showing that eschatology and Christology were key issues in the dispute. This paper reexamines the heresiological rhetoric of Colossians, raising methodological questions about other scholarly reconstructions of the opposition as non-Christian.
Colossae 32. But it is more significant that these shared phrases appear in Revelation in a polemical context. Rev 3,14-22 is one of several places in Revelation where we see evidence of deep ideological divisions within the churches of Asia. Here, this conflict can be seen in the attack on the Laodicean’s wealth. While the Laodiceans claim to be rich (plou/sioj) and in need of nothing, Christ responds that they are really poor (ptwxo/j), blind, wretched, pitiable, and naked (Rev 3,17)33. The Laodiceans probably were wealthy, most likely from commercial activity34. The author of the Apocalypse takes a strongly negative view of the Laodicean attitude toward their wealth. Material wealth has led, in John’s view, to complacency with their spiritual state as well, as indicated by Rev 3,15-16, in which Christ condemns the church for its lack of commitment. While the Laodiceans are not condemned for tolerating opposing teachers, as are other churches (see Rev 2,14-15.20-23), they have not in John’s view committed themselves fully to the difficult struggles against the Romans, Jews, and opposing Christians that the author understands to be central to the Christian life (cf. Rev 1,9)35. The Laodicean spiritual complacency, which was based on their material wealth, could also be construed as over-realized eschatology; we could thus read Rev 3,17 as an eschatological argument 36. Wealth and complacency have dulled the Laodicean’s eschatological, as well as their ideological, edge.
Colossians expresses the realized eschatological viewpoint that John attacks in the message to Laodicea37. The author writes that