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.
God has made known (gnwri/sai) the "riches [plou=toj] of the glory of this mystery, which is Christ in you" (1,27). Wealth imagery, moreover, is a feature of the letter. The author expresses his desire that everyone in Colossae, Laodicea, and "all who have not seen me face to face" (Col 2,2) would have "all the riches [pa=n plou=toj] of assured understanding and have the knowledge of God’s mystery, that is, Christ himself". In Christ, furthermore, all the "treasures" (qhsauroi/) of wisdom and knowledge are hidden (Col 2,3). Finally, in the exhortation in 3,16, the author implores his audience to "let the word of Christ dwell in you richly [plousi/wj]". Paul tends to use the language of wealth as a metaphor for divine mercy, kindness, or forgiveness38. In Colossians, by contrast, there is a very strong connection between knowledge and wealth in the letter39. Wealth imagery in Colossians conveys a realized eschatology, the very point attacked in the message to the Laodiceans in Rev 3,14-22. In Colossians, "wealth" of knowledge is a realized possession; God "has enabled" (i(kanw/santi) them to share in this inheritance of heavenly wealth and knowledge (1,12; cf. 1,5). Christ has been revealed (e)fanerw/qh, 1,26); knowledge of this mystery of God is plou=toj. In contrast, Revelation presents this reward entirely in the future. Christ counsels the Laocideans to buy gold from him that they might be truly rich (plouth/sh|j, Rev 3,18) and John describes a glorious vision of wealth, the opulent city of the New Jerusalem, that Christians "will inherit" (klhronomh/sei, Rev 21,7).
These parallels between Colossians and Revelation occur in a polemical context. Both texts are focused on the negative construction