>1. The proof is in the authors. Which are Protestant. Which didn't exist until about 1600 years after the Early Church.
And one of them (as I recently noted) cited Philo--you managed to miss that one (on purpose?)
2. Pre-Incarnate Jesus Christ
That's an oxymoron. Jesus didn't exist till He was born. Read the OT--nowhere is God who created us, according to Gen 1 and John 1, called Jesus Christ.
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The comments of Basil Studer are worth mentioning-
In the early Christian writings which are still strongly influenced by Jewish tradition, a Christology is encountered which is to be located within the context of a fully developed angelology. It is called angel-christology.
In this Christ appears as an angel and, accordingly, receives the traditional angelic names, such as Michael and Gabriel. Yet he is not treated as their equal. He towers above them with his colossal stature and appears as their Lord who sends them and is going to mete out judgement some day with their help. Such ideas are to be found above all in the Shepherd of Hermas, in 2 Enoch and the Recognitiones of Clement. … This angelogical description of Christ's salvation of course presupposes the biblical idea of the angel of the Lord. A tradition which understood Christ mainly as revealer of the invisible Father obviously identified him with that angel who appeared to the patriarchs and proclaimed to them the will of God.
Trinity and Incarnation, pg. 37 {I bolded the sentence.}
Aloys Grillmeier states-
But there can be no question of a substantial reduction of the Son of God to Michael. For the Son is in the end quite clearly distinguished from the archangel even though the latter stands in the place usually occupied by the Son of God. The elements of transcendence in the picture of the 'most reverend' angel, by which is meant the Son of God, go far beyond the Jewish picture of Michael. For the Jewish tradition Michael is indeed the supreme leader of the heavenly host, but it is not certain that he is also the chief of the
seven archangels in the sense that the other six are his subordinates. The Shepherd of Hermas, however, quite clearly leaves this place free for Christ and in such a way as to correspond to the new figure:
"'Have you also seen the six men and the glorious and great man in their midst who is walking round the tower and who rejected the stones from the building?' 'Yes, sir.' 'The glorious man is the Son of God, and those six are the glorious angels who support him on the right and on the left. Of these glorious angels none can enter the presence of God without him. Whoever does not receive his name will not enter the kingdom of God' (Sim. IX, 12, 7-8).
Here it is quite clear that
the Son of God is meant and that as such he is superior to the six chief angels. These angels are his entourage. He does not stand like Michael as primus inter pares, for he is the way to God even for the angels! Michael is not given such a role among the archangels, even in his capacity as escort of souls.
Christ in Christian Tradition, Vol. 1, pgs. 49-50. {all emphasis mine}
found online at
http://www.tektonics.org/guest/psnicea.html
