I’m going to approach this post a little differently from my last one. Here, I am not expressly arguing for any comparisons. I am merely presenting some research that has been done by a scholar whose work I enjoy reading. Feel free to come to your own conclusions. The following comes from a book by British scholar Crispin Fletcher-Louis, entitled All the Glory of Adam: Liturgical Anthropology in the Dead Sea Scrolls (Brill, 2002). I posted this recently on my blog Heavenly Ascents, but I thought it would be appropriate to share again here for this audience.
Fletcher-Louis had the following to say about the early Jewish belief that all of humanity was meant to be divine, a potential that could be fully realized in the elect:
Studies driven by New Testament concerns have tended to focus attention on the singular angelomorphic hero of old or the future messiah whose identity prefigures early Christian beliefs about Jesus. However, the fact that so often the angelomorphic identity is grounded in that of Adam before his exit from Eden, the existence of a continuity of angelomorphic identity through the generations of God’s elect and the focus on Israel as an angelomorphic people of God speaks for a theological perspective which should not be missed: there seems to be a claim which is usually implicit, but, as we shall see, is at other times explicit, that true humanity, as it is restored among the elect, is both angelomorphic and divine. In the rush to explain the origins of early Christian beliefs about Jesus sight can be lost of the fact that the peculiarly divine, angelic or exalted status of a particular righteous individual is fundamentally an expression of a universal theological anthropology. (Crispin Fletcher-Louis, All the Glory of Adam, 12)