Religious Studies 535 Varieties of Early Christianity Class Minutes Spring 1998 (14 sessions total) --- Religious Studies 535: Varieties of Early Christianity Class Minutes #1, 16 January 1998 by Kenneth Berding 1. Introduction Information about scope of course, home page and e-mail, research paper and possible oral exam (or appropriate alternative) at end of the term. Bart Ehrman, The New Testament: A Historical Intro to the Early Christian Writings is the book to get everyone up to speed in the first four weeks of the course. Also recommended were Ehrman's early Christian reader, Anchor Bible Dictionary, Hennecke's New Testament Apocrypha, Tyson's Introductory text on NT and early Christianity, or similar introductory works. There are focus questions to use before each class. 2. How do you go about dealing with ancient materials? "methodology"=being selfconscious about what you and your sources are doing. The approach to this course is a historical approach, i.e. personal faith questions are to be bracketed. The course is aiming for "a consistent, reasonable approach" built on historical probabilities. The focus of the course will be the primary sources. 3. Focus Question #1: Identify four different collections of early Christian literature (categories are somewhat arbitrary, for convenience in studying these writings). 1. The New Testament. Why called "testament"? Jeremiah 31 is a key passage for ealy Christians who considered themselves part of the New Covenant/Testament. 2. Apostolic Fathers (ca. 95-150)--Transitional Literature between the earliest Christian materials and "church fathers" about whom we know some specific information; overlaps with later NT materials: Didache Barnabas (RAK's dissertation subject) Ignatius's letters Polycarp 1 Clement (Church at Rome corrects church in Corinth) Hermas Papias 2 Clement (anonymous homily on various issues) 3. Apologists (Defenses of early Christianity) ca. 130-180 Justin Martyr (also wrote Dialogue with Trypho, a Jew) Tatian 4. "Heretical" (mostly known from their opponents) Jewish Christian Gnostic (Nag Hammadi etc.) Marcionites (opposed already by Justin Martyr) Montanists 5. Early "Fathers" (Patristic authors) Irenaeus (ca 180), wrote against "heresies," etc. Tertullian (ca 200), became "heretical" Montanist! In this class the goal is to allow each Christian individual or group to speak for itself, though the primary literature is often sparse. Why is it sparse? Because the group which eventually won out tended to preserve only literature which was supportive of its position, and even then, often very selectively. //end RelS 535 Minutes #1 980116// --- Religious Studies 535 Varieties of Early Christianity Class Minutes #2, 23 January 1998 by Jason Hsu Reading materials: Ehrman, Eusebius, Bauer, Documents of the Christian Church 4 subgroups of Xnty 1.) Jewish Xns (problems with terminology -- Xn Jews, etc) aka Ebionites --400 ce Hieronymous (aka Jerome) Latin Xnty edited the Latin Vulgate Bible (official Scriptures of Roman Catholic church) didn't think Jewish Xns were Jewish or Xn -- Jewish Xns self perception: saw themselves as b/ at same time How do we know they saw themselves as Jewish? practices How do we know they saw themselves as Xn? "adoptionists" look at how they deal with Jesus -- "Messiah" how do Jewish Xns understand this term? anointed (kings, prophets, etc.) -- don't have to divine or a savior -- Adoptionists: Jesus is a zadikh -- a very righteous person, so God adopted him (not begat) as His son on Jesus' baptism (the voice in heavens); this is the Christiological controversy -- "ebionites" the poor, self-dubbed poor economically or poor spirituall? Look at Beattitudes -- discrepancies in Matthew and Luke Sermon on the Mt vs. Sermon on the Plains blessings vs. blessings and curses Matthew is dialectic (address issues) Luke is factual Ebionites pride in their poverty -- How do others perceive them? many write from standpoint of classical Xnty = bias against them. And Jews don't care about them -- How do we evaluate Jewish-Xns w/o bias of classical Xnty? If Jesus is Jewish, why discount the view of Jewish Xns? Try to think of them the way they thought about themselves. 2.)Montanism -- from Montanus 150 ce, orig in Papusa, near Phrygia of Turkey (Asia Minor) Came to be condemned as heretical end-time expectations -- revived graphically Montanus as God's lyre -- reveals descent of "New Jerusalem" to Papusa critical of institutionalized church -- leaders chosen by people instead of Spirit lead Prophetesses (Priscilla and Maximilla) Tertullain became a Montanist, but stilla ccepted because wrote about less controversial issues (being a Montanist didn't hurt his reputation) 3.) Gnostics -- knowledge from Jesus helps us escape material world 4.) Marcionites -- Creator God is a God of Justice; Jesus and Paul's God is God of Grace, this God offers salvation -- we get our true identity by escaping material world -- close to gnostic, but not as radical (gnostics say Creator God is evil b/c created an evil world) -- marcionites -- grace/salvation is freely given -- gnostics -- it's predestined -- God is beyond understanding, his being overflows into other manifestations, abstractions that become sub dieties, or a multiplicity of God -- dualism: Spiritual/material, good/bad,e tc. so how did this dualism come about? -- gnosticism: God overflows so much that a rupture occurs -- the "evil" one who "needs his own space" creates the material world, takes the "sparks" of the Big Deity and embeds them in material world ******* Is classical Xnty alive today b/c 1.) it was dominant (more truthful) among the other groups? 2.) it beat the other groups because it had the most power (i.e. classical Xnty gains power from Rome, and stamps out the other groups, "purifying" Xnty) //end RelSt 535 Minutes #2// --- Religious Studies 535 Varieties of Early Christianity Minutes from Class #3, 30 January 1998 by Frank D. Catrickes Some Key Events, rearranged into chronological sequence: 1. The Diaspora (of the Jews) Samaria (capital of Northern Kingdom) fell to Assyrians in 721 BC and its people were dispersed, leading to legends of the 10 Lost Tribes. Judea and Jerusalem (Southern Kingdom) fell to neo-Babylonians in 578/586 BCE, leading to "the Exile" and "Babylonian Captivity." From this point on, there are more Jews outside Palestine than within. Small numbers of Jews return from exile after the Persian Empire supplants the neo-Babylonian rule, from about 538 BCE onward until the Greeks take over under Alexander the Great (ca 330 BCE). His empire fragments after his death in 323 BCE, with the Seleucid (in Syria, to the north of Palestine) and Ptolemaic (in Egypt) successors being most important for our purposes. 2. Maccabean/Hasmonean Revolt and Rule 165 - 63 BCE Judaism "reemerges" as an independent political entity. Around this time Palestine was under control of the Greek Seleucid empire (capital in Syrian Antioch), which had wrested it from the Greek Ptolemaic empire (capital in Alexandria). The high priestly regieme fleeing from Jerusalem set up a second parallel Jewish Temple in Heliopolis/Leontopolis Egypt which survived from about 168 BCE - 73 CE. The Romans bring the Maccabean/Hasmonean control to an end around 63 BCE, after which the "Herodian" leadership (Herod as "ethnic king") is appointed under Rome. 3. Paul's alleged "conversion," which he himself describes as a "call" (within the framework of Judaism as he understands it) from persecutor of the Jesus movement to persecuted advocate, sets the stage for acceptance of non Jewish adherents of the movement; all of this is consistent with Paul's view of what is expected in the "last times" (Jewish eschatology). 4. The Fire at Rome 64 CE Nero, himself under suspicion, placed the blame onto (Jews and?) Christians. This event may have given Christianity distinct and separate visibility, if the Romans actually gave official recognition (in the persecution) of Christians as such. Legends abound, but the exact situation at that time is difficult to ascertain. 5. Destruction of the Jerusalem Temple 70 CE by the Romans The one Temple in Jerusalem, associated with priests and sacrifice, in contrast to local places of worship called synagogues (also "proseuchai" = places of prayer), overseen by local leaders (later called "Rabbis"). 6. Side-note on the Special Jewish Tax in 73 CE The Romans impose a special annual tax on all Jews 2 years of age and older, presumably as war reparations and as a substitute for the money Jews had been sending to the Jerusalem Temple. This economic issue may have been an important factor/motivation in the transition from Jewish Christianity to independent Christianity for some. 7. The "Second Revolt" against Rome in 132-135 CE After this revolt, led by Simeon/Simon Bar/Ben Kochba/Koseba, is suppressed, the Roman Emperor Hadrian declares that Jews can no longer live in Jerusalem, thus effectively ending avowedly Jewish leadership of Christianity in that central location. 8. By 113 CE, the identification of Christians as a distinct troublesome group is pretty clear, as evidenced by the written exchange between the newly appointed Roman governor of Bithynia, Pliny the Younger, and the emperor Trajan. Pliny asks advice on dealing with his "Christian problem." 9. Justin's "Dialogue With Trypho" (around 150 CE) represents one of the first instances of clear self-identification of Christianity as separate from Judaism. Trypho is a Jewish leader and Justin presents himself as "non-Jewish" as well as commenting on attitudes to "Jewish Christians." //end RelSt535 Minutes #3 980130// --- Class #4 Minutes missing --- RelSt 535 Varieties of Early Christianity Minutes for Class #5, 13 February 1998 by Jeff Pettis Review of RELS 135 Christian Origins take-home exam, as a means of self-evaluation on progress in learning about early Christianity 1. Backgrounds of Early Christianity: define Christianity. That is, what makes it distinct in its Greco-Roman setting? 2. Jesus and the traditions about him: How do we know anything about Jesus? What and how? Pay attention to the synoptic problem and sources/traditions involved. Consider the reliability of sources. 3. Paul and the earliest Christian materials. Paul'’s writings are the earliest. How was he received by early Christian movements such as Marcion, and Jewish-Christians? How is Paul'’s eschatology a real factor in such reception? How would he have viewed the ways in which his writings and ideas were put to use by various Christian representatives? 4. Non-Pauline and Post-Pauline Christian materials. Why did mainstream Christianity preserve the (diverse) writings it did? There is no one answer to this question, which should be addressed with a consideration of the problem factors of the examination of such literatures and their preservation, as well as a consideration of the variety of these literatures in both form and content. QUESTION; NAME FOUR DIFFERENT MODELS OF “MESSIANIC” EXPECTATION PRESENT IN THE PRE-CHRISTIAN WORLD AND SHOW HOW EACH DID OR DID NOT BECOME ASSOCIATED WITH JESUS/JOSHUA. All of these categories (below), with the possible exception of military (apart from its "royal" aspect), qualify portrayals of Jesus. 1. Military/Royal: Messiah of Israel: portrayed in some connection with the "Teacher of Righteousness" in some Dead Sea Scroll texts; see also the dying Messiah Ben Joseph in rabbinic traditions. 2. Priestly: Messiah of Aaron (also in DSS, Testaments of 12 Patriarchs) 3. Prophetic/Teaching: Prophet like Moses in Deut 18.15-22; see also Wisdom traditions as in Philo who highlights aspects of "wisdom" without speaking of any "messiah" 4. Servant: ("deutero") Isaiah'’s suffering servnat model (some possible DSS evidence) 5. Proclaimer/Preacher: John the Baptist and Jesus in sequence, with focus on the end times 6. Magician/Wonder Worker: Messiah Magician (Morton Smith, Columbia U, "Secret Mark" text referred to by Clement of Alexandria -- Gospel of Mark written in secret form, later put in public, abridged form) OTHER COMMENTS Mount Gerizim: central location of Samaritans and their Temple, not far to the north of Jerusalem. Samaritan language is basically Hebrew written in archaic characters. Samaritans still exist in that location today. Apocalyptic literature tells how things got so bad and how things will be settled. One issue is "theodicy": “divine justice”; how it is we should reconcile our concept of God with the reality of suffering in the world. Generally apocalyptic literature does not cite Bible passages explicitly. //end of RelSt 535 minutes #5 980213// --- Religious Studies 535 Varieties of Early Christianity Discussion Notes Class #6, 20 February 1998 Prepared by Joshua Ewing -Paul's "3 Corinthians" letter (and the request it answers): -Copies of 3 Corinthians have been found separately from Acts of Paul; it probably circulated independently and was added to Acts of Paul, although it's always possible that it was composed as part of the Acts and then was excerpted to circulate separately, but this seems less likely. -The Letter to the Hebrews and Paul -The title "a letter of Paul to the Hebrews" in many manuscripts and versions of Hebrews is probably not original, and seems inaccurate. Thus the letter to the Hebrews is of unknown authorship. -Discussion of Jesus as a Revealer -2 Peter 1.16-18 illustration of revealer tradition -Discussion of filters through which this type of passage may have reached us -Several possible explanations -The scene is an allusion to the pre-resurrection Mount of Transfiguration in the Gospels -The scene is an allusion to a purported post-resurrection meeting of Jesus with the disciples as recorded in many "apocryphal new testament" sources -Both the scene in 2 Pet and the Transfiguration scene in the canonical gospels come from the same sort of source as the gnostic post-resurrection versions -The gnostic post-resurrection version derives from the oral tradition that transmitted the pre-resurrection Transfiguration story -The point? We must scrutinize the texts and the evidence and realize that perhaps multiple oral (and written) traditions and filters were at work to produce the texts we have today -Diatessaron Discussion -What is the Diatessaron? A document that we do not have in full but only in fragments and quotations of an attempt to "harmonize" (what Diatessaron means) the NT gospel stories. -Authorship attributed to Tatian, an Apologist -Tatian also is marginalized as an Encratite (overly ascetic view of Christian conduct). -Tatian seems to have been a disciple of Justin the Martyr who may have already started the Diatessaron or work similar to it to deal with the synoptic problem and the other problematic gospel traditions represented in the New Testament and other sources available at the time. -Dialogue of the Savior and Sophia of Jesus Christ, Epistle of the Apostles -Show Jesus as a sort of timeless revealer whose historical context is not as important as the content of his message. -Show theophanies (appearance of God to man), often on mountains -Often polemic in tone and content -Again we see the importance of scrutinizing filters as at least one of these texts is clearly a "Christianization" of an earlier text (Sophia of Jesus Christ relies heavily on the possibly pre-Christian Eugnostos material). //end RelSt 535 Minutes #6// --- Religious Studies 535 Varieties of Early Christianity Minutes for Class #7, 27 Feb 1998 by Carolina Armenteros Opening Discussion Theme: Jesus as intermediator/model/representative vs. Jesus as revealer --"Jesus" is the standard Greek translation for Yeshua/Joshua. Matt 1.21 already plays on the name: ("She will bear a son, and you are to name him Jesus, for he will save his people from their sins"). The Hebrew and Aramaic forms of "Jesus" and "he will save" are similar. --The female gender of the Holy Spirit is explicit in the Qur'an, which refers to the Christian trinity with the Holy Spirit as the female member in "Father, Mother, Son." --During Professor Kraft's generation, there was a liturgical tendency to shift from "Holy Ghost" to "Holy Spirit." A class member commented that the Catholic Church changed to "Holy Spirit" because little children were afraid of the Holy Ghost due to television ghost stories. --Mary was "contracted" to Joseph. This is very different from our vows nowadays. It involves mainly a socioeconomic contract drawn by people other than the conjugal parties. --After finding out that Mary was with child before they consummated the marriage, Joseph resolved to divorce her (i.e. dissolve the contract), but an angel revealed to him that she had conceived by the Holy Spirit and that the child should be called "Yeshua." --Joshua was mighty in war and the successor of Moses in prophecy. He became in accordance with his name the savior of God's elect (Sirach [Ecclesiasticus] 46.1 in the "Old Testament Apocrypha"). --In "The Last Temptation of Jesus," Judas expects Jesus to go with the flow of rebellion and Jesus cops out. The film plays with the problem of a militaristic messiah in the tradition of Jesus' namesake Joshua. Could there have been some of Jesus' followers that saw him as a military deliverer? --What's the connection between the historical Jesus and the traditions of early Christianity? The apocalyptic is probably the most likely connection. Certainly, not every certified Jewish author from the period was apocalyptic. Philo wasn't. Josephus was more open to apocalypticism. He writes about the book of Daniel, begging off the question of the end of times and only implying that the "kittim" kicked by God in the book at the consummation of everything are the Romans. Finally, if Jesus fits in with the Dead Sea Scrolls and the Jewish apocalyptic literature that survived through Christianity, he was likely an apocalypticist. Jesus' followers were likewise from this milieu, so they may have interpreted him in apocalyptic terms even if he himself was not an apocalypticist. --The Jesus Seminar sees Jesus a cynic/stoic/timeless/ethical/social adjustment kind of preacher akin to other wandering preachers of the time. --"Q" is the material common to Matthew and Luke that's not in Mark. Q is often talked about as a concrete source but it is probably a stratum of material. At some point it must have been written down because some of the stuff in Matthew and Luke is virtually identical. --We must address the problem of the Gospels' historical reliability. Example 1: how did Judas die? There are three versions: 1) he spilled his guts on a rock, 2) hung himself, 3) he bloated until he died (a version not in the Gospels). Judas' death is associated in different ways with a place, "Achel Dama" or "the field of blood" -- is this also related to the place where he allegedly bloated and died and which he stenched up. --Example 2: Jesus' post-Resurrection appearances. In Luke they take place only in and around Jerusalem, in Matthew and Mark they take place in the Galilee. These disparities probably have to do with the location of the early Christian communities where the traditions first chrystallized and circulated -- each was being loyal to its location. --The Lord's Prayer is yet a third problem of this kind, with the very different settings in Matt 6 and Luke 11. --Can't we read Luke as coming from Matthew and forget about Q? The probability that Matthew got his stuff from Luke is none; the probability of the converse is only slightly higher. One way we can tell is from the teaching of the "Kingdom of God," which is present in many of Jesus' sayings. Matthew has "Kingdom of God" four times only. He prefers "Kingdom of Heavens" whereas Luke has "Kingdom of God" about 50 times. If Luke used Matthew, he was clever in consistently retranslating "Kingdom of Heaven" into "Kingdom of God." In any case, even the copies of Matthew and Luke we have are full of textual harmonizations to each other; there are indications that copyists were often influenced by whatever form of the tradition was most familiar to them, rather than what they were supposed to be copying mechanically. --One way some early Christians understood Jesus was as the recapitulation of everything God has made for mankind. Jesus recapitulates all sacrifices by being one (Iranaeus). He is the way in which the devil is paid so we don't all have to sell our souls to Satan. This is the "double ransom" theory (Satan is paid, God is paid), similar to Goethe's Faustian theme. --In Paul, individuality is swallowed up and coordinated in the body of Christ: "I am crucified with Christ, yet I live. But it is not I who live but Christ who lives in me" (Galatians 2.20). Jesus is the head of a very inclusive body of which every believer becomes part. --It is misleading to say that Paul "converted." He was simply a Jew who came to believe that the Messiah had come. --For Paul, experience becomes the determining factor of what to expect. He had an experience that he couldn't challenge with intellectual arguments (and he was a man used to intellectual argumentation). Paul tends to internalize the coming, transformation and mediation of the Messiah. For Paul, although we're still imprisoned within our physical bodies, in terms of self-identification we have died to those bodies. Jesus inhabits us and gives us the new life we'll get more fully in the resurrection. --Cf. Boyarin, "Paul, A Radical Jew." His thesis centers around Galatians 3.28, arguing that Paul's message was ultimately a universalist one, although Paul saw himself as Jewish. //end RelSt 535 Minutes #7 980227// --- minutes for #8 missing --- Religious Studies 535; Varieties of Christianity, Robert Kraft Class notes from 20 March 1998 (week #9) By Bernard Aubert Institutionalizing/ Domesticating the Apocalyptic Impetus Discussion of the concept of the "delay of the parousia." What would be the readjustment following the delay of the parousia? Implication for marriage, raising children, church organization, etc. Looking at specific passages. 2 Peter 3, the classic passage about the delay of the parousia. (If written by Peter, why does he appeal to the authority of others?) Author's reflection on history. Some questions were raised as to the time of the parousia. Insistence on the judgment-destruction by fire. Destruction by fire is present in stoic literature (this is not original to Christianity) and also in Jewish sources (Dead Sea Scrolls). Notion of God's patience which is a common theme in Apocalyptic literature and his different view of times. The "day of the Lord" usually means the "judgement day." Eschatology is a motivation for ethics. Time of the coming is not specific, this contrasts with some other New Testament passages (cf. below). Mark 8.34-9.1 (and synoptic parallels: Luke 9.27 and Matt 16.28) -- The prediction of Jesus' death appears three times in Mark and in Luke these passages are presented differently, which is one classical crux of the synoptic problem. The statement of Mark 9.1 is handled in different ways in the parallel texts (e.g. some words are not present in Luke and Matthew). The form critics ask the question, "what was the original setting ("Sitz im Leben") of Mark 9.1?" It was first part of the primitive kerygma (Dibelius). This powerful slogan had to be either integrated (eschatology personalized, or applied to the church or set in a narrative context) or dropped to fit a new context of historical continuity. Thus it was linked with what is before in the gospel accounts, and then to the wider context. Another question raised, "What is the meaning of "kingdom of God", "with power" and "the transfiguration"?" Reading of Mark 9.2ff. and comments. The following are possible views on the text: fulfillment of traditions (ex. "Elisha preceding the end" or "the coming of two prophets"); or it can be related to the delay of the parousia-transfiguration as a foretaste of the kingdom. Terminology. The concept of the immediacy of the kingdom (in three ways: it is right at the door, it is here, or it is in you, cf. Luke). Matthew uses "kingdom of the heavens", so is it only a linguistic difference, or is it a conceptual difference. Paul in his writings uses kingdom of God only four times. Maybe an internalization of eschatology, but he has also a sense of community (cf. the "body of Christ"). Paul was clearly thinking that he was in the last times. Paul expected the end immediately, with some adjustments in Phil 1 (if he wrote that material). Later when the church was identified with the kingdom, the horizon of the end was removed. The Little Apocalypses of the Synoptic Gospels: Mark 13, Luke 21 and Matt 24. The different traditions show that people asked themselves questions about the end-time. There is clear adjustment from Mark 13 to Luke 21. Comments on Mark 13. The main point is that in Luke 21.21ff we have the same overall context and flow of subjects, but a much more graphic and specific identification of the threatening situation -- the destruction of Jerusalem, frequently interpreted as a prediction after the fact (and a clue to the date of Luke!); in contrast, C. H. Dodd has argued that Jerusalem's fall/capture could have been a traditional apocalyptic theme. What is Luke's perspective about the future? Some argue that it is the best early example to explain the delay of the parousia. The very fact that he consciously writes history, tells us something about his eschatology: the world will not end immediately. The disturbing character of the literary work of Luke-Acts. The author does not always harmonize his sources (e.g. The "we source" in Acts; is that a literary device?). He emphasizes harmony among Christians, and even downplays conflicts with Judaism. He apparently writes to a rich person, but also criticizes the rich (e.g. the beatitudes). Therefore it is difficult to discover any unified concept of the kingdom in Luke-Acts. Study of the different levels of editing reflected in the materials ("Redaction Criticism"; see Conzelman) may be useful here. Stepping back: Already in the gospel material the question of end-time was handled in different ways. In the 2nd century : 1/ The kingdom of God was often equated to God's people on earth (this is what is meant in the weekly focus question by "Institutionalizing/Domesticating"). An exception was the Montanist movement (kataphrygians) with their focus on immediacy of the Christian experience (ex. prophecy), the literal nature of end-times expectations, and criticism of the growing institutionalization of Christian groups (e.g. paid clergy). They had high eschatological expectations, heaven will come down to earth, the New Jerusalem will appear in a specific place (in Asia Minor!). Rejected by the opposing church leaders not because of false doctrine, but largely because they were driven by an anachronistic eschatology (contrast with the main church). Whence did "mainstream" Christianity coalesce and exert its influence? Rome is obviously very much involved, judging from the materials that have been preserved (Dr. Kraft adopts Bauer's position with some nuances). Why the success of the mainstream? Even if it were a minority position (as Bauer would claim for most locations), it had influential and determined leaders/advocates. 2/ By others, eschatology was individualized: e.g. the Gnostics. By means of allegory and the basically non-historical nature of salvation for them. How did they get from the sources to an individualized eschatology? They used especially G.John and Paul, in preference to the synoptics' approach (Heracleon, wrote the first commentary on John, cf. Pagels' dissertation); they were strongly influenced by their view that physical/material existence was an obstacle to be overcome. (On the other hand, various ideas and ideals of "community" also functioned in "gnostic" circles, but would the community be considered to be "the kingdom"?) A word about Paul: 1 Cor 7.25-31. Paul is not popular today in some discussions: accused of gender bias against women, for example, or of an unpopular ascetic emphasis -- e.g. having "Paul's gift" of remaining unmarried. But in this passage Paul is clearly speaking in end-time language. His message was meant for a concrete situation, as he thought this world was passing away, he advised to maintain the status quo. The emphasis was to get the message out and to get ready for the end-time without spending energy on relatively irrelevant matters. Since Paul's expected end-time did not arrive in history, his message has tended to be reinterpreted as timeless teaching for ideal Christian living (e.g. the monastic life). //end RelSt535 Minutes #9 980320// --- RelSt 535: Varieties of Early Christianity Minutes for Class #10, 27 March 1998 Prepared by Joshua Ewing *Discourse on Method -about any subject you're looking into, ask yourself questions about the subjects represented in the following anacronym [clever! and did you invent "anacronym" = anagram/anachronism/antonym (= the first letters of some ancient words that don't necessarily mean what you might think), or did I? RAK][play along?]: W W W@W W W.P E R S I A h h h h h h o c e o n e [= Italian for the big drink?] o e e y a e l o l c t s [= a cheer for an Ivy league rival?] n r t r i n i i e t [= slavic denial of Christian God?] e e t o g a l h [= a small flowing robe?] f i m i l l e [= Gallic koinonia?] o c i o e t [with next line, r a c u c i = slurred gambling phrase?] e l s t c [= Semitic God's love?] u a l *Didache (we'll talk about this mostly next week) -Christian "manual of discipline" -gives ethical stance -gives directions for rituals (ie. baptism and eucharist) -ends with an eschatological discourse on the last days *Institutions from which Christianity might have drawn its ideas for structure: -Judaism -Temple (priests) -Syanagogue (leaders, rabbis) -here we diverged on a long discussion about how difficult it is to link actual practices to physical places (ie. did rabbis actually teach in synagogues?) -Government (e.g. Maccabean King and High Priest offices combined) -Greco-Roman World -Temples -Associations -Gymnasia -Government -Military -Class distinctions -German term Haustafel used to describe a form of "ethical" instruction used to outline obligations within accepted social and religious structures -- to god(s), ruler(s), mate, children, slaves, etc. (see 1 Peter, Colossians/Ephesians) Power Structures in Early Classic Christianity -Importance of idea of Apostolic Succession -Last chapter of Romans brings into question the definition of the term "apostle." Was it the 12 chosen ones or could this term refer to others? -Romans 16 was possibly added to Romans latter on. It looks more like a document sent to Ephesus? Instiutionalized offices -Ignatius was first to call for a single "bishop" leader to govern a congregation -Before Ignatius, it is likely that a group of presbyters guided the church (these are "elders") -Another office refered to are the episcopoi (or "bishops") -Deacons (servers) also seemed to have an institutionalized role -1 Tim 5 suggests other possible offices. Elder women? Widows? Virgins? Is there any evidence of early Christian monastacism? -Philo's text on the Therapeutai suggest that there is at least a Jewish monastic community west of Alexandria in the mid first century, which Eusebius claims was Christian (so Eusebius, ca 325, must have known of Christian monastic communities and thought they were earlier than his own time). -Some argue that there is no solid evidence until around the 4th century with Antony and Pachomius in Egypt. Next up: Didache //end RelSt535 Minutes #10 980327// --- Religious Studies 535, Varieties of Early Christianity Minutes for Class #11, 03 April 1998 by Angela R Hanson Week 11. Patterns of Liturgy/Cult Some Community Practices and/or Rituals: Gnostic "Bridalchamber ritual"/Mysterious Sacrament of Marriage (from the Gospel of Philip) Development of the Lord's Supper / Eucharist -- see synoptic Gospels, Didache Development of baptism as an initiation rite Fasting Looking at the Didache as a handbook of early Christian practice: Chapter 6 on food laws gives the ideal followed by a range of compromises; then chapter 7 goes into ritual with formula on how to baptize (ideal, and less than ideal situations). As classical Christianity develops, baptism comes to deal with ideas of "original sin" and how to deal with sinfulness. Delay baptism as long as possible! These connections are not clear in the Didache. In Didache, prior to baptism one must fast; a complex pattern of rituals is developing, which came to include anointing for exorcism of evil and reception of God's spirit. Chapter 8 Shows emerging self-consciousness and developing differences between Jews and Christians. Christians must fast on other days. Compare to 1 Cor 8 -- How does one make use of the knowledge one has? Your conscience will let you know how to act. Knowledge should not override concern for others without it. Different approach to the same solution. Building a fence around the law: This keeps people from being able to break the central laws. Didache 3 lists things people should not do, then they cannot break the laws that have been "fenced." Compare Matthew 5. Paul builds a different sort of fence; people have a responsibility to others not to influence them to break the law -- the "weaker brother" principle. Gnostics: Believe they already have knowledge of where they are and where they're going. Laws are products of the god they're trying to escape from, so they took two approaches. Do whatever they choose since laws aren't instructions from the better god, or avoid material things altogether in order to avoid the evil forces of this world. In general, Gnostics agreed with Paul in areas of love and knowledge. //end RelSt 535 Minutes #11 980403// --- Religious Studies 535, Varieties of Early Christianity Minutes from Class #12, 10 April 1998 by Jane Kim I. On the development of liturgy: Easter/Passover discussion dominates for the first part of class. A. Easter (the emergent Christian holiday early on) 1. The "Easter Controversy" a.k.a. the Quartodeciman (="14") Controversy Question: Why "14"? ..Answer: Jewish Passover begins after the 14th day of the Hebrew spring month of Nisan... [Note on calendars: On the strict lunar calendar of 354 days a year, every 3 years it will be off by about a month relative to the solar year, and an extra month is needed to bring things back to synchronization (Passover has some agricultural features...).] *In the synoptic accounts, Jesus and the twelve disciples feast the evening of Passover (Thursday), but in John, the Passover lamb is slaughtered when Jesus is on the cross (Friday). Some commentators argue that the synoptics use the symmetrical solar calendar now known from the Dead Sea Scrolls, while John reflects the luni-solar calendar that became standard in classical Judaism. For the Quartodecimans, the key to Easter was the 14th of Nisan. If the 14th falls on a Monday, should Easter be celebrated 3 days after? The dominant group's route calls for Resurrection Day to be on the Sunday after Passover. (A probable contributing factor involves the rebirth of nature in spring). DETAILS OF THIS CONTROVERSY are unclear. Eusebius provides its general outlines. 2. Name of "Easter" MEDIEVAL history...apparently there already was an Anglo-Saxon goddess named "Easter," who was celebrated at spring equinox time and gave her name to the Christian celebration at that time. HEBREW..."Pesach," the image of God "passing over" Jews' houses in the "exodus" from Egypt, also became associated with the Greek word Pascha, "suffering." A historically oriented celebration of commemoration in Judaism..does not leave a clear historical imprint on Christian liturgy, although aspects of Easter celebration and of the eucharist make similar appeals to Christian history. Other "Easter" connections: The eschatalogical event of the Resurrection became assocated with "the East," where the sun also "rises" -- indeed, one of the names used for the expected agent of God was Anatole or "East/rising," so the connection of Jesus' resurrection and "East" is far from coincidental. B. matzoh joke! (blind man tries to read as though it were braille) II. Impact of Biblical storytelling on how stories get told etc. TOPIC QUESTION: "Early Christians imitated, adapted, and created various approaches and arguments in defense and /or explanation of their positions. What patterns and principles of interpretation and presentation are recognizable in the following examples:..." A. Paul in Romans 9-11: 1. He interweaves his logic with appeal to authority, especially Jewish scripture. He's upset because his Jewish geneological brothers are rejecting Jesus and Christianity.."kinsmen by race." 2. In Romans 9.4-5, Paul's major statement that the Christ is God has been questioned by many scholars because it does not seem to fit the patterns of argument found elsewhere in Paul. This introduces a long section on the role of the Jews in the eschatological present. 3. What ought to have happened, what didn't, what's going to...He quotes from the Jewish prophet Hosea to legitimize his claim (9.25f). 4. Emphasis on REMNANT..Romans 10.14ff Q-A approach..Psalms..Deuteronomy 5. Geared toward throwing light on present situation...logic & Scripture in an escatological framework 6. He contrasts how God has broadened the gift of salvation by blessing the gentiles with the corresponding controversy and rejection by Israel which will ultimately lead to jealousy and redemption for Israel. 7. Question of CONTEXT of "supporting quotations"...For example, elsewhere Matthew (2.15) lifts "out of Egypt" from Exodus passage and context in Hosea 11.1 and applies it to Jesus' early life! (Interlude: discussion of the role of polemics in the development and control of the variety of perspectives in early Christianity. Did the transition from the varieties of Jewish eschatological expectations to the belief that in Jesus/Joshua, the end had arrived, itself produce a multiplicity of understandings of who Jesus was and what was happening relating to him?) 8. Note how Paul as depicted in Acts is preaching in synagogues and using his authority there to try to convince people to acknowledge Jesus as Christ/Messiah. Would success in this endeavor lead to a unified understanding regarding Jesus? B. Mystical phenomena 1. Hallaj..Encyclopedia of Islam..similar fate to that of Jesus. Martyred in 922 ce 2. Substance enhancement in some circles, fasting etc. Note on this theme the radical presentation in The Sacred Mushroom, by John Allegro... John Strugnell concludes his review of this book with the words "fungus Dei miserere mei" ("the divine mushroom is a pain in my neck!") C. Methods used in the Epistle of Barnabas 1. Barn 9 on Abraham's 318 servants that were circumcised. Background -- "Gematria" is a frequent technique in language cultures in which alphabetic letters also are used to indicate numbers -- A = 1, B = 2, etc. Thus there will be a mathematical value to every word... For example, ADAM in Greek (1 + 4 + 1 + 40 = 46) Origin of Alexandria comments that "Adam" = 46, indicating the 46 years spent by Herod in renovating the Jerusalem Temple. *Gematria existed in Jewish circles prior to Christianity and occurred among other cultures too. 2. Barn 7-8 deal with "typology" -- historical events, references, seen as prefigurations of Jesus and the events relating to him. In this particular case, Jewish liturgical practices. 3. Barn 9 speaks of circumcised "ears" -- reception of message (clear hearing); in 9.3 note the reference to the traditional RIV or courtroom scene in Jewish scriptures, where the created world is called to witness against the rebellious Israel. The author of Barnabas anticipates rhetorical questions and addresses them. 4. Probably NOT an actual Alexandrian (like Philo) but uses similar methods and materials his understanding and argument. 5. How does a surgical procedure (circumcision) relate to the abstract concept of covenant and understanding ("ears") that B. uses here? (a historical question)....The author doesn't have to address this b/c he already has his stock of Jewish stuff that makes it clear what circumcision is supposed to be! (Philo's family MAY have taken circumcision to mean something along B's lines -- if one knows what it means, is there need for the physical operation? See also Paul in Romans 2.) 6. Barn 9.7 takes a historical story of the circumcision of Abraham's 318 servants and uses it in his context to give it an additional (theological) meaning. ....Gnosis is meant not in the objectionable sense as among "heretical" Gnostics -- Barnabas speaks of "exegetical gnosis" (how to read the scriptures correctly) and of "ethical gnosis" (how to live). For the author of Barnabas, the abbreviated form of "318" is given as "IH" (18) and "T" (300). Here he sees the abbreviation for "JESUS" in the IH (sometimes the fuller IHS abbreviation is also used in Greek texts), and for the cross in the "T" (300). 7. In chapter 10, the author presents allegorical interpretations (not typology) of food laws, starting with the "3 doctrines" concerning three types of prohibited animals (land, sea, air); but then, three MORE such prohibited animals are allegorized, all dealing with sexual practices. This second set of three are in a different format, and afterwards, the text draws conclusions concerning the first set of three -- all this suggests an expanded text, by the author or an early editor. In any event, for this type of tradition, knowing how to read the scriptural injunctions provides direction on how to live. //end RelSt 535 Minutes #12 980410// --- Add ##13-14 here //end of RelSt 535 Spring 1998 Minutes//