Tackling the Da Vinci Code Sunday, June 4, 2006 9 to 9:50 am in the Parlor. Everyone is welcome!

Tackling theTackling theDa Vinci CodeDa Vinci Code

Sunday, June 4, 20069 to 9:50 am in the Parlor.

Everyone is welcome!

Heavenly King, O Comforter, the Heavenly King, O Comforter, the Spirit of Truth, Who are Spirit of Truth, Who are everywhere present and fills all everywhere present and fills all things, O Treasury of every good things, O Treasury of every good and Bestower of life: come and and Bestower of life: come and dwell in us, and cleanse us from dwell in us, and cleanse us from every stain, and save our souls, O every stain, and save our souls, O Good One.Good One.

- Pentecostarion, Holy Transfiguration Monastery, p. 420- Pentecostarion, Holy Transfiguration Monastery, p. 420

Tackling The Da Vinci CodeTackling The Da Vinci CodeFour QuestionsFour Questions

Four questions:Four questions: 1. What is Gnosticism? What are the Gnostic 1. What is Gnosticism? What are the Gnostic

Gospels?Gospels? 2. Who was Mary Magdalene? What Was the Role 2. Who was Mary Magdalene? What Was the Role

of Women in the Early Church?of Women in the Early Church? 3. How and When Did the Early Church 3. How and When Did the Early Church

Understand Jesus Was Both Human and Divine?Understand Jesus Was Both Human and Divine? 4. How and When Did the Early Church Decide on 4. How and When Did the Early Church Decide on

the Books in the New Testament?the Books in the New Testament?

Tackling theTackling theDa Vinci CodeDa Vinci Code 1 1

What is Gnosticism? What What is Gnosticism? What are the Gnostic Gospels?are the Gnostic Gospels?

BackgroundBackground

The Ancient World into The Ancient World into Which Christianity Which Christianity

SpreadSpread

BackgroundBackgroundWorld Into Which Christianity SpreadWorld Into Which Christianity Spread

World into Christianity spread was hungry for World into Christianity spread was hungry for spiritualityspirituality

Monuments attest to a desperate longing in all classes Monuments attest to a desperate longing in all classes for assurance against death and fate, redemption from for assurance against death and fate, redemption from evil, union with the divineevil, union with the divine

Gods of Greek and Roman Mythology no longer Gods of Greek and Roman Mythology no longer inspiredinspired

Cult of the Emperor provided only a mode of Cult of the Emperor provided only a mode of corporate loyalty, perhaps a sense the Empire was corporate loyalty, perhaps a sense the Empire was favored by Providencefavored by Providence

BackgroundBackgroundOriental Mystery ReligionsOriental Mystery Religions

Oriental Mystery Religions Popular Among the Oriental Mystery Religions Popular Among the MassesMasses

Had spread rapidly across the Roman Republic / Had spread rapidly across the Roman Republic / Empire in the century before ChristEmpire in the century before Christ

Most popular divinities:Most popular divinities: IsisIsis, Egyptian mother goddess of fertility, Egyptian mother goddess of fertility SerapisSerapis, Egyptian deity associated with the dead and with , Egyptian deity associated with the dead and with

healinghealing CybeleCybele (Anatolian mother-goddess) and (Anatolian mother-goddess) and AttisAttis (her (her

youthful lover, the vegetation god)youthful lover, the vegetation god) Persian God Persian God MithrasMithras, god of light, ally of the Sun, god of light, ally of the Sun

Especially popular among soldiersEspecially popular among soldiers

BackgroundBackgroundOriental Mystery ReligionsOriental Mystery Religions

Consisted of close-knit groups, fellowshipsConsisted of close-knit groups, fellowships Shared sacred mealsShared sacred meals Newcomers initiated by secret ceremonies Newcomers initiated by secret ceremonies

(“mysteries”)(“mysteries”) The syncretism of the times led to a growing The syncretism of the times led to a growing

interpretation of the various pagan gods as interpretation of the various pagan gods as manifestations of a one unique, supreme manifestations of a one unique, supreme Power or GodPower or God

BackgroundBackgroundGraco-Roman PhilosophyGraco-Roman Philosophy

Among the educated, philosophy served as Among the educated, philosophy served as their “religion.” Most influential:their “religion.” Most influential: PlatonismPlatonism StoicismStoicism

Syncretism also prominent; in practice many Syncretism also prominent; in practice many were “Platonic Stoicists” or “Stoic Platonists”were “Platonic Stoicists” or “Stoic Platonists”

GnosticismGnosticism

GnosticismGnosticismIntroductionIntroduction

Refers to an amorphous group of sectsRefers to an amorphous group of sects Represent the most important heresies faced Represent the most important heresies faced

by the early Churchby the early Church ““A product of syncretism, it drew upon A product of syncretism, it drew upon

Jewish, pagan, Oriental sources” (Kelly p. 23)Jewish, pagan, Oriental sources” (Kelly p. 23) Name “gnosticism” a creation of modern Name “gnosticism” a creation of modern

scholarshipscholarship Early Christian writers generally referred to a Early Christian writers generally referred to a

“Gnostic” group by the name of the founder“Gnostic” group by the name of the founder

GnosticismGnosticismTenets of GnosticismTenets of Gnosticism

In the beginning, there was One God, perfect, In the beginning, there was One God, perfect, incomprehensible, unknowable, totally incomprehensible, unknowable, totally transcendenttranscendent

From the One God other divine entities called From the One God other divine entities called aeonsaeons emanated. From these aeons emanated emanated. From these aeons emanated more divine entities, other aeonsmore divine entities, other aeons

An entire realm of divine aeons thus An entire realm of divine aeons thus developed, call the developed, call the FullnessFullness or or PleromaPleroma


The world of matter was The world of matter was notnot created by the created by the One God, but resulted from some kind of One God, but resulted from some kind of disruption in the divine Pleroma, a catastrophe disruption in the divine Pleroma, a catastrophe in the cosmos.in the cosmos.

In some human beings in this world of matter In some human beings in this world of matter there resides there resides a divine sparka divine spark of the Pleroma, of the Pleroma, which needs to be liberated to return to the which needs to be liberated to return to the divine world of the Pleromadivine world of the Pleroma


One version of how the world of matter and One version of how the world of matter and human beings were created (human beings were created (Secret Book of Secret Book of JohnJohn):): The lowest aeon named The lowest aeon named SophiaSophia (Wisdom) (Wisdom)

generated a divine being apart from her male generated a divine being apart from her male consort, resulting in a malformed and imperfect consort, resulting in a malformed and imperfect offspringoffspring

Sophia hid her offspring outside the divine realm Sophia hid her offspring outside the divine realm of the Pleroma to prevent his discovery and left of the Pleroma to prevent his discovery and left himhim


Sophia named her offspring Sophia named her offspring YaldabaothYaldabaoth (“Yahweh, Lord of the Sabbath”); he was the God (“Yahweh, Lord of the Sabbath”); he was the God of the Old Testamentof the Old Testament

Yaldabaoth was evil and used his divine power to Yaldabaoth was evil and used his divine power to create: create:

the evil divine forces of the world, the evil divine forces of the world, The evil material world (he is the The evil material world (he is the DemiurgDemiurgee, Greek for , Greek for

“maker” or “craftsman”)“maker” or “craftsman”)


Yaldabaoth tries to create human beings, but his Yaldabaoth tries to create human beings, but his Adam is inanimateAdam is inanimate

The One God then allows the divine spark of The One God then allows the divine spark of Sophia to enter into Adam and human beings, Sophia to enter into Adam and human beings, making them animate -- and greater than making them animate -- and greater than Yaldabaoth and all his evil cosmic powersYaldabaoth and all his evil cosmic powers

When Yaldabaoth and the evil cosmic forces realize When Yaldabaoth and the evil cosmic forces realize this, they cast human beings into the evil realm of this, they cast human beings into the evil realm of mattermatter


Problem of our life on earth:Problem of our life on earth: The only way that the divine spark that resides in The only way that the divine spark that resides in

some human beings can return to the divine some human beings can return to the divine Pleroma where it belongs is to learn the secret or Pleroma where it belongs is to learn the secret or “mystery” of what it is and where it belongs“mystery” of what it is and where it belongs

Knowledge of this secret breaks the tethers binding the Knowledge of this secret breaks the tethers binding the divine spark to the world of matter, and allows the divine spark to the world of matter, and allows the divine spark to ascend to the Pleroma after deathdivine spark to ascend to the Pleroma after death


Christ came to reveal this secret knowledge. Christ came to reveal this secret knowledge. This knowledge of who one really is – This knowledge of who one really is – a divine a divine spark trapped in an evil material bodyspark trapped in an evil material body – is the – is the key to salvationkey to salvation In other words, In other words, salvation is achieved by truly salvation is achieved by truly

knowing thyselfknowing thyself. Salvation is found . Salvation is found withinwithin Christ speaking in the Gnostic Christ speaking in the Gnostic Gospel of PhilipGospel of Philip

“The one who possesses the knowledge “The one who possesses the knowledge (gnosis) of the truth is free.”(gnosis) of the truth is free.” (G. Phil. 93) (G. Phil. 93)


Gnostics tended to be ascetics. Logic:Gnostics tended to be ascetics. Logic: Since the body was evil, it should be punishedSince the body was evil, it should be punished Attachment to the body is problem of existence, Attachment to the body is problem of existence,

and pleasure is a means of becoming attached to and pleasure is a means of becoming attached to the body. Therefore, it is best to deny the body the body. Therefore, it is best to deny the body pleasurepleasure

GnosticismGnosticismThe Appeal of GnosticismThe Appeal of Gnosticism

Explained our sense of alienation in this world Explained our sense of alienation in this world (our true selves, the divine spark within us, (our true selves, the divine spark within us, belongs in the divine)belongs in the divine)

Explained the presence of evil and suffering in Explained the presence of evil and suffering in the world (the material world was evil, not the world (the material world was evil, not made by God, but by an evil Demiurge)made by God, but by an evil Demiurge)

Offered a means of the reconciliation of the Offered a means of the reconciliation of the human spirit with the ineffable sublimity of human spirit with the ineffable sublimity of GodGod

GnosticismGnosticismThe Problem with GnosticismThe Problem with Gnosticism

Ultimately rejected by the Church because:Ultimately rejected by the Church because: Its radical dualism. The Creator, creation, matter, Its radical dualism. The Creator, creation, matter,

and the body were evil. Our souls alone were and the body were evil. Our souls alone were good, belonging in the divine world of the Pleromagood, belonging in the divine world of the Pleroma

Its rejection of the Its rejection of the IncarnationIncarnation, God truly taking , God truly taking on human and material form, and living and on human and material form, and living and suffering as a human being. In Gnosticism, the suffering as a human being. In Gnosticism, the Christ aeon divinity used the human being Jesus as Christ aeon divinity used the human being Jesus as a shell, a temporary dwelling and hiding placea shell, a temporary dwelling and hiding place

Sources for Our Sources for Our Knowledge About Knowledge About

GnosticismGnosticism

SourcesSources

The Apostolic FathersThe Apostolic Fathers IrenaeusIrenaeus, Bishop of Lyons, Gaul (140-160 to 200 , Bishop of Lyons, Gaul (140-160 to 200

AD) five volume work AD) five volume work Refutation and Overthrow Refutation and Overthrow of Gnosis, Falsely So-Calledof Gnosis, Falsely So-Called = = Against HeresiesAgainst Heresies

TertullianTertullian of Carthage (155 to 222 AD). Several of Carthage (155 to 222 AD). Several treatises against hereticstreatises against heretics

HippolytusHippolytus of Rome (170 to 235 AD), of Rome (170 to 235 AD), Refutation Refutation of All Heresiesof All Heresies

Discovered in the 19Discovered in the 19thth century century

SourcesSources

Original Gnostic documentsOriginal Gnostic documents A few surfaced in 18A few surfaced in 18thth and 19 and 19thth century: century:

1769 and 1773:1769 and 1773: Coptic manuscripts of Gnostic texts Coptic manuscripts of Gnostic texts first appeared (purchased by tourists)first appeared (purchased by tourists)

1890’s:1890’s: a few fragments of a Greek a few fragments of a Greek Gospel of ThomasGospel of Thomas discovereddiscovered

1896:1896: Gospel of Mary MagdaleneGospel of Mary Magdalene, , Apocryphon (Secret Apocryphon (Secret Book) of JohnBook) of John, and two other texts for sale by German , and two other texts for sale by German Egyptologist in CairoEgyptologist in Cairo

December 1945:December 1945: discovery of the discovery of the Nag Hammadi Nag Hammadi LibraryLibrary

SourcesSourcesNag Hammadi LibraryNag Hammadi Library

A library of Coptic translations of 52 original Greek A library of Coptic translations of 52 original Greek texts from the early years of Christianity, buried for texts from the early years of Christianity, buried for 1600 years1600 years

Primarily Gnostic texts, including:Primarily Gnostic texts, including: Gospel of ThomasGospel of Thomas Gospel of PhilipGospel of Philip Gospel of TruthGospel of Truth Gospel to the EgyptiansGospel to the Egyptians Secret Book of JamesSecret Book of James Apocalypse of PaulApocalypse of Paul Letter of Peter to PhilipLetter of Peter to Philip The Apocalypse of PeterThe Apocalypse of Peter


Leather of the books and notations within Leather of the books and notations within them date the books to sometime after 348 ADthem date the books to sometime after 348 AD

Lid of the jar dates to 4Lid of the jar dates to 4thth or 5 or 5thth century AD century AD Conjecture is that books came from the library Conjecture is that books came from the library

of a nearby monastery led by Pachomius of a nearby monastery led by Pachomius (Basilica of St. Pachomius near the area)(Basilica of St. Pachomius near the area)


Gospel of ThomasGospel of Thomas Probably the most famous of the textsProbably the most famous of the texts Most scholars agree it is a “Gnostic” GospelMost scholars agree it is a “Gnostic” Gospel Collection of 114 sayings of Jesus; no reference to Collection of 114 sayings of Jesus; no reference to

the Passion or Resurrectionthe Passion or Resurrection felt by Nag Hammadi scholars to be compiled felt by Nag Hammadi scholars to be compiled

about 140 ADabout 140 AD Minority of scholars suggest a date in the first centuryMinority of scholars suggest a date in the first century


Other texts also believed to be written Other texts also believed to be written sometime in the second century AD, since:sometime in the second century AD, since: Irenaeus, Bishop of Lyons, complained in 180 AD Irenaeus, Bishop of Lyons, complained in 180 AD

that the heretics “boast that they possess more that the heretics “boast that they possess more gospels than there really are.”gospels than there really are.”

Christian Gnostics first appeared sometime in the Christian Gnostics first appeared sometime in the second centurysecond century


Who was Mary Magdalene? Who was Mary Magdalene? What Was the Role of Women What Was the Role of Women

in the Early Church?in the Early Church?

Mary Magdalene in Mary Magdalene in the New Testamentthe New Testament

In the New TestamentIn the New TestamentNameName

Mary: modern form of the Jewish name Mary: modern form of the Jewish name MiriamMiriam (prophetess of Old Testament fame, (prophetess of Old Testament fame, Exodus 15:20-21)Exodus 15:20-21)

Magdela = Migdal. A very tiny fishing village Magdela = Migdal. A very tiny fishing village on the northwest corner of the Sea of Galileeon the northwest corner of the Sea of Galilee

Ancient Near Eastern peoples distinguished Ancient Near Eastern peoples distinguished other persons with same first name through:other persons with same first name through: their place of birth or residencetheir place of birth or residence (for women): reference to husband or son(for women): reference to husband or son

In the New TestamentIn the New TestamentIndependentIndependent

That Mary Magdalene is not distinguished by That Mary Magdalene is not distinguished by her husband or son suggests:her husband or son suggests: She had neither husband or sonShe had neither husband or son She was in control of her own propertyShe was in control of her own property

In the New TestamentIn the New TestamentMajor FigureMajor Figure

Mary Magdalene is a major figure in the New Mary Magdalene is a major figure in the New Testament:Testament: 1. One of the original traveling disciples of Jesus1. One of the original traveling disciples of Jesus 2. Present at Jesus’ death2. Present at Jesus’ death 3. One of the first, or perhaps the first to visit 3. One of the first, or perhaps the first to visit

Jesus’ tombJesus’ tomb 4. The first to see the risen Lord4. The first to see the risen Lord 5. The first to testify to the Resurrection to the 5. The first to testify to the Resurrection to the

male disciplesmale disciples

Mary Magdalene in Mary Magdalene in the Early Churchthe Early Church

Early ChurchEarly ChurchGeneralGeneral

The Church Fathers in the early church The Church Fathers in the early church portrayed Mary Magdalene as:portrayed Mary Magdalene as: a faithful disciple and follower of Jesusa faithful disciple and follower of Jesus a witness to the Jesus’ death, burial and a witness to the Jesus’ death, burial and

ResurrectionResurrection

Early ChurchEarly ChurchApostle to the ApostlesApostle to the Apostles

In Church Father Hippolytus’ (170-236) commentary In Church Father Hippolytus’ (170-236) commentary on the Song of Songs 24-26on the Song of Songs 24-26 ““Lest the female apostles doubt the angels, Christ Lest the female apostles doubt the angels, Christ

himself came to them himself came to them so that women would be so that women would be apostles of Christapostles of Christ and by their obedience rectify and by their obedience rectify the sin of ancient Eve… Christ himself showed the sin of ancient Eve… Christ himself showed himself to the (male) apostles and said to them: himself to the (male) apostles and said to them: ‘It is I who appeared to these women and I who ‘It is I who appeared to these women and I who wanted to send them to you as apostles.’”wanted to send them to you as apostles.’”

Early Christians referred to Mary Magdalene as the Early Christians referred to Mary Magdalene as the “apostle to the apostles”“apostle to the apostles”

Early ChurchEarly ChurchThe New EveThe New Eve

““The high regard for Mary Magdalene The high regard for Mary Magdalene continues in the fourth and fifth-continues in the fourth and fifth-century Latin fathers of the church. century Latin fathers of the church. Ambrose, bishop of Milan, associated Ambrose, bishop of Milan, associated Mary Magdalene with the Mary Magdalene with the New EveNew Eve who who clings to Christ as the new Tree of Life, clings to Christ as the new Tree of Life, thereby reversing the unfaithfulness of thereby reversing the unfaithfulness of the first Eve.”the first Eve.”

- Rosemary Radford Ruether, theologian- Rosemary Radford Ruether, theologian

Early ChurchEarly ChurchThe New EveThe New Eve

““Augustine maintains this view, pairing Augustine maintains this view, pairing Mary Magdalene with Christ as symbol Mary Magdalene with Christ as symbol of the of the New EveNew Eve and the church in and the church in relation to Christ as the New Adam. Her relation to Christ as the New Adam. Her faithfulness reversed the sin of the first faithfulness reversed the sin of the first Eve.”Eve.”

- Rosemary Radford Ruether, theologian- Rosemary Radford Ruether, theologian

Early ChurchEarly ChurchRepentant ProstituteRepentant Prostitute

On September 21, 591, On September 21, 591, Pope Gregory IPope Gregory I (Gregory the (Gregory the Great) preached a homily at the Basilica of San Great) preached a homily at the Basilica of San Clemente in Rome on Luke 7:36-50, and merged two Clemente in Rome on Luke 7:36-50, and merged two (three?) gospels figures into Mary Magdalene:(three?) gospels figures into Mary Magdalene: 1. The 1. The unnamed sinner of Luke 7:36-50unnamed sinner of Luke 7:36-50 (Prostitute? (Prostitute?

Adulteress?) who bathed Jesus feet with her tears, wiped Adulteress?) who bathed Jesus feet with her tears, wiped them with her hair, and anointed them with a jar of oil she them with her hair, and anointed them with a jar of oil she had brought with herhad brought with her

Identified in John 11:1-2 as Identified in John 11:1-2 as Mary of BethanyMary of Bethany, sister of Martha and , sister of Martha and LazarusLazarus

2. 2. Mary MagdaleneMary Magdalene


This began a tradition in the Western Church This began a tradition in the Western Church of identifying of identifying Mary MagdaleneMary Magdalene with the with the unnamed Sinner of Luke 7:36-50unnamed Sinner of Luke 7:36-50, who , who bathed Jesus feet with her tears, wiped them bathed Jesus feet with her tears, wiped them with her hair, and anointed them with a jar of with her hair, and anointed them with a jar of oil she had broughtoil she had brought Perhaps the same person as Mary of Bethany in Perhaps the same person as Mary of Bethany in

John 11:1-2John 11:1-2


Eastern Church never followed this tradition, Eastern Church never followed this tradition, maintaining separate feast days for each of the maintaining separate feast days for each of the three:three: March 21:March 21: the Unnamed Sinner the Unnamed Sinner March 18:March 18: Mary of Bethany Mary of Bethany July 22:July 22: Mary Magdalene Mary Magdalene

Mary Magdalene in Mary Magdalene in Gnostic SourcesGnostic Sources

Gnostic SourcesGnostic SourcesCited in The Da Vinci CodeCited in The Da Vinci Code

Two Gnostic sources are cited in Two Gnostic sources are cited in The Da Vinci The Da Vinci CodeCode as showing Jesus was married to Mary as showing Jesus was married to Mary Magdalene:Magdalene: Gospel of PhilipGospel of Philip (p. 246) (p. 246) Gospel of Mary of MagdalaGospel of Mary of Magdala (p. 247) (p. 247)

However, there are far too many gaps in these However, there are far too many gaps in these texts to confidently make any such texts to confidently make any such interpretationinterpretation

Gnostic SourcesGnostic SourcesGospel of PhilipGospel of Philip

For example, in the Gospel of Philip: For example, in the Gospel of Philip: “And “And the companion* of the the companion* of the [small gap][small gap] Mary Mary Magdalene Magdalene [small gap][small gap] her more than her more than [small gap][small gap] the disciples the disciples [small gap][small gap] kiss kiss her her [small gap][small gap] on her on her [gap][gap].”.” ( (Lost Lost ChristianitiesChristianities, p. 122. Bart D. Ehrman), p. 122. Bart D. Ehrman) *koinonos*koinonos = “companion.” Greek loan word. Can = “companion.” Greek loan word. Can

mean:mean: ““wife” (but usually “wife” (but usually “gynegyne” would be used)” would be used) ““sister” in a spiritual sensesister” in a spiritual sense

The Role of Women The Role of Women in the Early Churchin the Early Church

Women in the Early ChurchWomen in the Early ChurchIntroductionIntroduction

Women had significant roles in the ministry of Women had significant roles in the ministry of the Early Churchthe Early Church ProphetessesProphetesses DeaconessesDeaconesses Order of WidowsOrder of Widows Order of VirginsOrder of Virgins

Women in the Early ChurchWomen in the Early ChurchDecreasing RoleDecreasing Role

However, there was a significant However, there was a significant decreasedecrease in in the role of women in the ministry of the the role of women in the ministry of the Church between Church between 100 AD and 325 AD100 AD and 325 AD

Reasons:Reasons: Tendency to accept the Gnostic and Greek ideas of Tendency to accept the Gnostic and Greek ideas of

body-soul dualitybody-soul duality The flesh, although not inherently evil as in The flesh, although not inherently evil as in

Gnosticism and Platonism, was viewed as taintedGnosticism and Platonism, was viewed as tainted The Original Sin often assumed to be pleasureThe Original Sin often assumed to be pleasure

Women in the Early ChurchWomen in the Early ChurchDecreasing RoleDecreasing Role

Reasons Reasons (continued):(continued): Increasing asceticism:Increasing asceticism:

with an exaltation of celibacy, singleness, even with an exaltation of celibacy, singleness, even continence in marriage, combined with an association of continence in marriage, combined with an association of women as temptresses to the flesh and pleasurewomen as temptresses to the flesh and pleasure

A sense redemption is best achieved by withdrawing A sense redemption is best achieved by withdrawing from the world through mortification and denial of the from the world through mortification and denial of the fleshflesh

Increasing distrust of those claiming the authority Increasing distrust of those claiming the authority of the Spirit through prophetic gifts (prophetesses of the Spirit through prophetic gifts (prophetesses not welcome)not welcome)


How and When Did the Early How and When Did the Early Church Understand Jesus Was Church Understand Jesus Was

Both Human and Divine?Both Human and Divine?

The Early Church’s The Early Church’s View of JesusView of Jesus

Early Church’s View of JesusEarly Church’s View of JesusWho was Jesus of Nazareth?Who was Jesus of Nazareth?

ChristologyChristology: the study of:: the study of: Who was Jesus?Who was Jesus? What role, what purpose did he play in God’s divine plan?What role, what purpose did he play in God’s divine plan?

There is There is unanimityunanimity among serious scholars and among serious scholars and historians that from the earliest days of Church the historians that from the earliest days of Church the followers of Jesus believed:followers of Jesus believed: Jesus was GodJesus was God Jesus’ was the Jesus’ was the MessiahMessiah (= the Christ, the “anointed one”), (= the Christ, the “anointed one”),

the Redeemer, the bringer of salvationthe Redeemer, the bringer of salvation

Early Church’s View of JesusEarly Church’s View of Jesus Messiah or ChristMessiah or Christ

MessiahMessiah = “the anointed one” (Greek: = “the anointed one” (Greek: Christos;Christos; ChristChrist)) Jewish expectations: the anointed king of the Jewish expectations: the anointed king of the

House of David who would:House of David who would: defeat Israel’s enemiesdefeat Israel’s enemies inaugurate a kingdom (Egypt to Mesopotamia) of inaugurate a kingdom (Egypt to Mesopotamia) of

prosperity, peace, justiceprosperity, peace, justice not necessarily divinenot necessarily divine

Early Church’s View of JesusEarly Church’s View of Jesus Messiah or ChristMessiah or Christ

MessiahMessiah Christian View of Jesus as the Messiah (= the Christian View of Jesus as the Messiah (= the

Christ):Christ): defeated Satan and the forces of evildefeated Satan and the forces of evil inaugurated a Kingdom of God, without borders, over inaugurated a Kingdom of God, without borders, over

all of creationall of creation ““Christian”Christian”: one who accepted Jesus as Christ (= : one who accepted Jesus as Christ (=

the Messiah)the Messiah)

Early Church’s View of JesusEarly Church’s View of Jesus Lord or AdonaiLord or Adonai

LordLord AdonaiAdonai Greek Greek kyrioskyrios Whenever the holy name of God (YHWH) Whenever the holy name of God (YHWH)

encountered in the scriptures, devout Jews encountered in the scriptures, devout Jews substituted “Adonai” instead.substituted “Adonai” instead.

Early Church’s View of JesusEarly Church’s View of Jesus Son of GodSon of God

Son of GodSon of God In the Old Testament, implied a special In the Old Testament, implied a special

relationship to God:relationship to God: Angels in the Old Testament: “sons of God”Angels in the Old Testament: “sons of God” Davidic king: treated as God’s sonDavidic king: treated as God’s son Nation of Israel referred to as God’s son in Hosea 11:1Nation of Israel referred to as God’s son in Hosea 11:1

For Christians, “Son of God” implied a For Christians, “Son of God” implied a unique unique relationship to Godrelationship to God

Early Church’s View of JesusEarly Church’s View of Jesus Oldest Liturgical PrayerOldest Liturgical Prayer

Oldest surviving liturgical prayer of the Oldest surviving liturgical prayer of the Church: Church: The Maranatha Prayer:The Maranatha Prayer:

““Our Lord, come!”Our Lord, come!” Preserved in:Preserved in:

Transliterated Aramaic (1 Corinthians 16:22)Transliterated Aramaic (1 Corinthians 16:22) Greek translation (Revelation 22:20)Greek translation (Revelation 22:20) Plausibly dates back to Paul’s first experiences Plausibly dates back to Paul’s first experiences

with Christians in the 30’swith Christians in the 30’s

Early Church’s View of JesusEarly Church’s View of Jesus Hymn in Philippians 2:6-11Hymn in Philippians 2:6-11

A possible early hymn is found in Paul’s letter A possible early hymn is found in Paul’s letter to the Philippians 2:6-11 (~52 – 62 AD) to the Philippians 2:6-11 (~52 – 62 AD) Some scholars suggest Paul did not write this Some scholars suggest Paul did not write this

hymn, but that it originally was composed in hymn, but that it originally was composed in Aramaic, and dated to Palestine of the late 30’sAramaic, and dated to Palestine of the late 30’s

Christ JesusChrist Jesus

who, though he was in the form of Godwho, though he was in the form of God

did not regard equality with Goddid not regard equality with God

as something to be exploited,as something to be exploited,

but emptied himselfbut emptied himself

taking the form of a slave,taking the form of a slave,

being born in human likeness.being born in human likeness.

And being found in human form,And being found in human form,

he humbled himselfhe humbled himself

and became obedient to the point of death and became obedient to the point of death — even death on a cross.— even death on a cross.

Therefore God also highly exalted himTherefore God also highly exalted him and gave him the nameand gave him the name that is above every name,that is above every name,so that at the name of Jesusso that at the name of Jesus every knee should bend,every knee should bend, in heaven and on earthin heaven and on earth and under the earth,and under the earth,and every tongue should confessand every tongue should confess that Jesus Christ is Lord,that Jesus Christ is Lord, to the glory of God the Father.”to the glory of God the Father.”

Early Church’s View of JesusEarly Church’s View of Jesus Hymn in Colossians 1:15-20Hymn in Colossians 1:15-20

Colossians 1:15-20: Colossians 1:15-20: Another hymn that some scholars feel was part of the Another hymn that some scholars feel was part of the

liturgy of the very early Church and included by the author liturgy of the very early Church and included by the author of Colossians (perhaps Paul)of Colossians (perhaps Paul)

He is the image of the invisible God, the He is the image of the invisible God, the firstborn of all creation; for in him all things firstborn of all creation; for in him all things in heaven and on earth were created, things in heaven and on earth were created, things visible and invisible, whether thrones or visible and invisible, whether thrones or dominations or rulers or powers – all things dominations or rulers or powers – all things have been created through him and for him. have been created through him and for him. He himself is before all things, and in him all He himself is before all things, and in him all things hold together. things hold together.

Early Church’s View of JesusEarly Church’s View of Jesus Hymn in Colossians 1:15-20Hymn in Colossians 1:15-20

He is the head of the body, the church; he is He is the head of the body, the church; he is the beginning, the firstborn of the dead, so the beginning, the firstborn of the dead, so that he might come to have first place in that he might come to have first place in everything. For in him all the fullness of God everything. For in him all the fullness of God was pleased to dwell, and through him God was pleased to dwell, and through him God was pleased to reconcile to himself all was pleased to reconcile to himself all things, whether on earth or in heaven, by things, whether on earth or in heaven, by making peace through the blood of his making peace through the blood of his cross.” cross.” (NRSV)(NRSV)

Early Church’s View of JesusEarly Church’s View of Jesus View of the Church in Rome, 40’s ADView of the Church in Rome, 40’s AD

Romans 1:3-4: Paul quotes a gospel formulation he Romans 1:3-4: Paul quotes a gospel formulation he expects the Roman to recognize, thought to date from expects the Roman to recognize, thought to date from the 40’s, when the Roman church was founded by the 40’s, when the Roman church was founded by missionaries from Jerusalem:missionaries from Jerusalem:

[God’s] Son, who was descended from David [God’s] Son, who was descended from David according to the flesh, and was declared to according to the flesh, and was declared to the Son of God with power according to the the Son of God with power according to the spirit of holiness by resurrection from the spirit of holiness by resurrection from the dead, Jesus Christ our Lorddead, Jesus Christ our Lord (NRSV) (NRSV)

Early Church’s View of JesusEarly Church’s View of Jesus Four GospelsFour Gospels

All four gospel writers agree that Jesus during All four gospel writers agree that Jesus during his ministry was the his ministry was the MessiahMessiah and the and the Son of Son of GodGod

Each gospel gives a different emphasis in the Each gospel gives a different emphasis in the tension between Jesus as tension between Jesus as fully humanfully human versus versus Jesus as Jesus as fully Godfully God Emphasis on Jesus’ servanthood and humanity: Emphasis on Jesus’ servanthood and humanity:

Mark > Luke > Matthew > JohnMark > Luke > Matthew > John Jesus’ divinity is the most important message of Jesus’ divinity is the most important message of

JohnJohn

Early Church’s View of JesusEarly Church’s View of Jesus Early Symbol for JesusEarly Symbol for Jesus

An early symbol of Jesus was the fish (Greek An early symbol of Jesus was the fish (Greek ichthusichthus)) I-CH-TH-U-S represented slogan (in Greek) I-CH-TH-U-S represented slogan (in Greek)

“Jesus Christ, Son of God, Savior”“Jesus Christ, Son of God, Savior”

Early Church’s View of JesusEarly Church’s View of Jesus Justin Martyr’s early “Creed”Justin Martyr’s early “Creed”

Justin Martyr, 100-165 AD. Justin Martyr, 100-165 AD. Dialogue with Trypho the JewDialogue with Trypho the Jew::In the name of this very Son of God and the first-In the name of this very Son of God and the first-

begotten of all creation,begotten of all creation,who was born through the Virgin,who was born through the Virgin,and became a passible man,and became a passible man,and was crucified under Pontius Pilate by yourand was crucified under Pontius Pilate by your

people,people,and died,and died,and rose again from the dead,and rose again from the dead,and ascended to heaven…and ascended to heaven…

Early Church’s View of JesusEarly Church’s View of Jesus Baptismal Creed ~200 ADBaptismal Creed ~200 AD

Description of baptism by Hippolytus of Rome 170-Description of baptism by Hippolytus of Rome 170-235 AD, in 235 AD, in Apostolic TraditionApostolic Tradition::

When the person being baptized goes down When the person being baptized goes down into the water, he who baptizes him, putting into the water, he who baptizes him, putting his hand on him, shall say: his hand on him, shall say: “Do you believe “Do you believe in God, the Father Almighty?”in God, the Father Almighty?” And the And the person being baptized shall say: person being baptized shall say: “I believe.”“I believe.” Then holding his hand on his head, he shall Then holding his hand on his head, he shall baptize him once.baptize him once.


And then he shall say: And then he shall say: “Do you believe in “Do you believe in Christ Jesus, the Son of God, who was born Christ Jesus, the Son of God, who was born of the Holy Spirit and the Virgin Mary, and of the Holy Spirit and the Virgin Mary, and was crucified under Pontus Pilate, and was was crucified under Pontus Pilate, and was dead and buried, and rose again the third dead and buried, and rose again the third day, alive from the dead, and ascended into day, alive from the dead, and ascended into heaven, and sat down at the right hand of the heaven, and sat down at the right hand of the Father, and will come to judge the living and Father, and will come to judge the living and the dead?”the dead?” And when the person says: And when the person says: “I “I believe,”believe,” he is baptized again. he is baptized again.


And again the deacon shall say: And again the deacon shall say: “Do you “Do you believe in the Holy Spirit, in the holy church, believe in the Holy Spirit, in the holy church, and in the resurrection of the body?”and in the resurrection of the body?” Then Then the person being baptized shall say: the person being baptized shall say: “I “I believe,”believe,” and he is baptized a third time. and he is baptized a third time.

Early Church’s View of JesusEarly Church’s View of Jesus Both Human and DivineBoth Human and Divine

Christians throughout the early centuries Christians throughout the early centuries believed Jesus was both human and divine (not believed Jesus was both human and divine (not some mere mortal prophet)some mere mortal prophet)

The struggle in the Church during this period The struggle in the Church during this period was understanding the meaning of saying was understanding the meaning of saying Jesus was Jesus was bothboth human and divine: human and divine: How human was Jesus?How human was Jesus? How divine was Jesus?How divine was Jesus? How did Jesus’ human nature and the divine nature How did Jesus’ human nature and the divine nature

co-exist?co-exist?


325 AD:325 AD: Council of Nicaea Council of Nicaea 451 AD:451 AD: Council of Chalcedon Council of Chalcedon

JesusJesus OneOne person, with person, with twotwo natures, a full divine nature, natures, a full divine nature,

and a full human nature. He was fully human and and a full human nature. He was fully human and fully divinefully divine

Equal to God the FatherEqual to God the Father Existed from all eternityExisted from all eternity

Arianism

Alexandrian School of Christology

Apollinarius

Antiochene School of Christology

Nestorianism

Eutychianism, Monophysitism


325 AD:325 AD: Council of Nicaea Council of Nicaea 451 AD:451 AD: Council of Chalcedon Council of Chalcedon

JesusJesus OneOne person, with person, with twotwo natures, a full divine nature, natures, a full divine nature,

and a full human nature. He was fully human and and a full human nature. He was fully human and fully divinefully divine

Equal to God the FatherEqual to God the Father Existed from all eternityExisted from all eternity


We believe this fourth century understanding We believe this fourth century understanding was a divine revelation about Jesuswas a divine revelation about Jesus

It does not mean early believers fully It does not mean early believers fully comprehended this revelationcomprehended this revelation

Christian understanding, like any human Christian understanding, like any human understanding, developed and grewunderstanding, developed and grew


“… “… orthodox Christology does not attempt to orthodox Christology does not attempt to explain the substance of Christology, that is, explain the substance of Christology, that is, how the two natures are united in one how the two natures are united in one person. It attempts to indicate where the person. It attempts to indicate where the mystery lies, so to speak, and to defend the mystery lies, so to speak, and to defend the mystery against attempts to dissolve it into a mystery against attempts to dissolve it into a neat formula that would distort it.”neat formula that would distort it.”

- Thomas and Wondra, - Thomas and Wondra, Introduction to Theology, 3Introduction to Theology, 3rdrd EditionEdition, p. 164, p. 164


How and When Did the Early How and When Did the Early Church Decide on the Books in Church Decide on the Books in

the New Testament?the New Testament?

The Canon of the New The Canon of the New TestamentTestament

Canon of the New Testament Canon of the New Testament TerminologyTerminology

Canon, Greek (Canon, Greek (kanonkanon)) Derived from (Derived from (kanekane), a loan word from the Semitic ), a loan word from the Semitic

kanehkaneh, “measuring rod” or “measuring stick”, “measuring rod” or “measuring stick” ““that which is a standard or norm by which all that which is a standard or norm by which all

things are judged or evaluated”things are judged or evaluated” Canon of Scripture: “a fixed collection of sacred Canon of Scripture: “a fixed collection of sacred

writings that defines the faith and identity of a writings that defines the faith and identity of a particular religious community.”particular religious community.”

Canon of the New TestamentCanon of the New TestamentGospelsGospels

Gospels (Gospels (evangelionevangelion)) ““Synoptic” Gospels (70 to 90 AD)Synoptic” Gospels (70 to 90 AD)

Called “synoptic” because they offer a similar picture of Called “synoptic” because they offer a similar picture of events in Jesus’ lifeevents in Jesus’ life

MarkMark MatthewMatthew LukeLuke

JohnJohn (90 to 100 AD) (90 to 100 AD) Only 8% overlap with material in the synoptic gospelsOnly 8% overlap with material in the synoptic gospels

Canon of the New Testament Canon of the New Testament Acts of the ApostlesActs of the Apostles

Acts of the ApostlesActs of the Apostles A sequel to Luke (~Luke II)A sequel to Luke (~Luke II)

Canon of the New Testament Canon of the New Testament Pauline LettersPauline Letters

Paul’s Letters (50 to 62 AD)Paul’s Letters (50 to 62 AD) The Main Epistles (6)The Main Epistles (6)

GalatiansGalatians 1 Thessalonians1 Thessalonians 2 Thessalonians2 Thessalonians**** 1 Corinthians1 Corinthians 2 Corinthians2 Corinthians RomansRomans

((****= Paul’s authorship disputed by modern scholars)= Paul’s authorship disputed by modern scholars)

Canon of the New Testament Canon of the New Testament Pauline LettersPauline Letters

The Prison Epistles (4)The Prison Epistles (4) PhilippiansPhilippians ColossiansColossians**** PhilemonPhilemon EphesiansEphesians****

The Pastoral Epistles (3) (felt today to be written The Pastoral Epistles (3) (felt today to be written by others after Paul died)by others after Paul died)

1 Timothy1 Timothy**** 2 Timothy2 Timothy**** TitusTitus****

((****= Paul’s authorship disputed by modern scholars)= Paul’s authorship disputed by modern scholars)

Canon of the New Testament Canon of the New Testament Hebrews and the General LettersHebrews and the General Letters

HebrewsHebrews Anonymous authorAnonymous author In early Church, Paul felt to most likely be authorIn early Church, Paul felt to most likely be author Most modern scholars feel it is unlikely Paul was Most modern scholars feel it is unlikely Paul was

the authorthe author General or Catholic Letters (7)General or Catholic Letters (7)

JamesJames 1 Peter1 Peter, , 2 Peter2 Peter JudeJude 1 John1 John, , 2 John2 John, , 3 John3 John

Canon of the New Testament Canon of the New Testament RevelationRevelation

RevelationRevelation or the or the Apocalypse of JohnApocalypse of John (~81- (~81-96 AD)96 AD)

The Formation of an The Formation of an Authoritative Collection Authoritative Collection of Christian Scripturesof Christian Scriptures

(“Canonization”)(“Canonization”)

Forming a Canon of ScripturesForming a Canon of ScripturesOverview: First CenturyOverview: First Century

In the first centuryIn the first century The only accepted “canon” of sacred Scriptures The only accepted “canon” of sacred Scriptures

was the Hebrew Scriptures (later to called the Old was the Hebrew Scriptures (later to called the Old Testament)Testament)

The Greek Translation begun in Alexandria called the The Greek Translation begun in Alexandria called the SeptuagintSeptuagint (LXX) was used (250-130 BC). (LXX) was used (250-130 BC).

The Scriptures that would one day make up the The Scriptures that would one day make up the “New Testament” were being written and were “New Testament” were being written and were circulating, but they were not yet thought of as circulating, but they were not yet thought of as “canon.”“canon.”

Forming a Canon of ScripturesForming a Canon of ScripturesOverview: Second CenturyOverview: Second Century

In the second century:In the second century: Within individual Christian communities, Within individual Christian communities,

collections of Scriptures considered “canon” for collections of Scriptures considered “canon” for that community became commonthat community became common

There were however many different such There were however many different such “canons,” undoubtedly some in which apocryphal “canons,” undoubtedly some in which apocryphal and spurious writings were considered sacred and spurious writings were considered sacred authoritiesauthorities

Forming a Canon of ScripturesForming a Canon of ScripturesOverview: Third and Fourth CenturiesOverview: Third and Fourth Centuries

Between the end of the second century to the end of Between the end of the second century to the end of the fourth century:the fourth century: a general consensus developed on the core books that a general consensus developed on the core books that

should be included in any “canon” of Scriptureshould be included in any “canon” of Scripture Modern scholars continue to debate exactly how quickly Modern scholars continue to debate exactly how quickly

the consensus developed during this periodthe consensus developed during this period In the West, the entire New Testament canon was In the West, the entire New Testament canon was

relatively fixed by the end of the fourth centuryrelatively fixed by the end of the fourth century In the East, the presence of certain books in the New In the East, the presence of certain books in the New

Testament canon continued to be debated for another Testament canon continued to be debated for another century and half (that is, into the sixth century)century and half (that is, into the sixth century) Hebrews, 2 Peter, 2 and 3 John, Jude, Revelation Hebrews, 2 Peter, 2 and 3 John, Jude, Revelation

questionedquestioned

Forming a Canon of ScripturesForming a Canon of ScripturesCriteria for CanonizationCriteria for Canonization

Criteria for Canonization:Criteria for Canonization: 1. 1. ApostolicityApostolicity

If a writing was produced (or believed to be produced) by an If a writing was produced (or believed to be produced) by an apostle or someone in contact with an apostle, it was includedapostle or someone in contact with an apostle, it was included

2. 2. OrthodoxyOrthodoxy Writing must express the truth faithWriting must express the truth faith

3. 3. AntiquityAntiquity Anything believed written after the age of the apostles was rejectedAnything believed written after the age of the apostles was rejected

4. 4. Widespread Use Widespread Use oror Catholicity Catholicity (= universality) (= universality) The writing must be used widely through the churchesThe writing must be used widely through the churches

Forming a Canon of ScripturesForming a Canon of ScripturesAt the End of the Second CenturyAt the End of the Second Century

At the end of the second century, the only At the end of the second century, the only scriptures that all communities generally scriptures that all communities generally agreed on as canonical were:agreed on as canonical were: The four gospels written in the first century: The four gospels written in the first century:

Matthew, Mark, Luke, JohnMatthew, Mark, Luke, John ActsActs The Letters of PaulThe Letters of Paul


Books in our New Testament, but Books in our New Testament, but notnot widely widely accepted as canonical in the early Church:accepted as canonical in the early Church: HebrewsHebrews The General or Catholic Epistles:The General or Catholic Epistles:

JamesJames 1 and 2 Peter1 and 2 Peter 1, 2, and 3 John1, 2, and 3 John JudeJude

RevelationRevelation


Books Books not not in our New Testament, but often accepted in our New Testament, but often accepted as “canonical” in the early Church:as “canonical” in the early Church: Apocalypse of PeterApocalypse of Peter

Ultimately excluded from the canon when it was realized it was not Ultimately excluded from the canon when it was realized it was not written by Peterwritten by Peter

Shepherd of HermasShepherd of Hermas (first half the second century) (first half the second century) In the fourth century Codex Sinaiticus manuscript of the New In the fourth century Codex Sinaiticus manuscript of the New

TestamentTestament Popular among pious Christians the first four centuries of the Popular among pious Christians the first four centuries of the

ChurchChurch Commended as important reading for new Christians by many of Commended as important reading for new Christians by many of

the Church Fathersthe Church Fathers Ultimately excluded because it did not meet apostolicity and Ultimately excluded because it did not meet apostolicity and

antiquityantiquity


Books not in our New Testament, but often accepted Books not in our New Testament, but often accepted as canonical in the early Church:as canonical in the early Church: The DidacheThe Didache ( (Teaching of the ApostlesTeaching of the Apostles)) (100-120 AD) (100-120 AD)

Lost until a copy found in monastery library in Constantinople in Lost until a copy found in monastery library in Constantinople in 18731873

The Letter of BarnabasThe Letter of Barnabas (around 130 AD) (around 130 AD) In the fourth century Codex Sinaiticus manuscript of the New In the fourth century Codex Sinaiticus manuscript of the New

TestamentTestament

Letter of 1 ClementLetter of 1 Clement (about 95 AD) (about 95 AD) In the fifth century Codex Alexandrinus manuscript of the New In the fifth century Codex Alexandrinus manuscript of the New

TestamentTestament

Eldad and ModadEldad and Modad (a lost apocalypse) (a lost apocalypse)

Forming a Canon of ScripturesForming a Canon of ScripturesThe Canon and the Gnostic GospelsThe Canon and the Gnostic Gospels

There was never a time when any of the Gnostic There was never a time when any of the Gnostic writings or “Gnostic gospels” were considered for writings or “Gnostic gospels” were considered for inclusion into the canoninclusion into the canon Irenaeus Irenaeus “For if the apostles had known hidden “For if the apostles had known hidden

mysteries, which they were in the habit of mysteries, which they were in the habit of imparting to ‘the perfect’ apart and privately from imparting to ‘the perfect’ apart and privately from the rest, they would have delivered them the rest, they would have delivered them especially to the those whom they were also especially to the those whom they were also committing the leadership of the churches committing the leadership of the churches themselves.”themselves.”

None of the Gnostic writings met the criteria of None of the Gnostic writings met the criteria of apostolicity, orthodoxy, antiquity, or widespread useapostolicity, orthodoxy, antiquity, or widespread use

Forming a Canon of ScripturesForming a Canon of ScripturesThe Canon of EusebiusThe Canon of Eusebius

Eusebius of Caesarea (260 to 339 AD)Eusebius of Caesarea (260 to 339 AD) ““Father of Church History”Father of Church History” About 320-330 AD: published the 10 volume work About 320-330 AD: published the 10 volume work Church Church

HistoryHistory, sketching history of the early Church from Jesus , sketching history of the early Church from Jesus to his dayto his day

He classified the Scriptures of his day in four categories:He classified the Scriptures of his day in four categories: Acknowledged as canonicalAcknowledged as canonical DisputedDisputed Spurious (orthodox, but not written by an apostle)Spurious (orthodox, but not written by an apostle) RejectedRejected

Forming a Canon of ScripturesForming a Canon of ScripturesInfluence of Emperor ConstantineInfluence of Emperor Constantine

Emperor Constantine asked Eusebius to Emperor Constantine asked Eusebius to produce 50 copies of the Sacred Scriptures for produce 50 copies of the Sacred Scriptures for use in the Churches in Constantinople (“New use in the Churches in Constantinople (“New Rome”)Rome”)

Constantine was likely a force for conformity Constantine was likely a force for conformity in Scripture among the Churches in the empirein Scripture among the Churches in the empire

Forming a Canon of ScripturesForming a Canon of ScripturesThe Canon of AthanasiusThe Canon of Athanasius

3939thth Festal (Easter) Letter of Saint Athanasius Festal (Easter) Letter of Saint Athanasius (295-373 AD) of Alexandria, 367 AD(295-373 AD) of Alexandria, 367 AD First formal listing of the 27 books of the present First formal listing of the 27 books of the present

New Testament as canonical ScriptureNew Testament as canonical Scripture

Forming a Canon of ScripturesForming a Canon of ScripturesWestern Church: Synod in HippoWestern Church: Synod in Hippo

New Testament Canon was never ratified in an New Testament Canon was never ratified in an “ecumenical council”“ecumenical council”

First synod that ratified Athanasius’ list of 27 First synod that ratified Athanasius’ list of 27 books was a Synod in Hippo, North Africa, in books was a Synod in Hippo, North Africa, in 393 AD, where St. Augustine (Bishop of 393 AD, where St. Augustine (Bishop of Hippo) put his weight behind Athanasius’ listHippo) put his weight behind Athanasius’ list Established the canon in the Western ChurchEstablished the canon in the Western Church

Forming a Canon of ScripturesForming a Canon of ScripturesIn the Eastern ChurchIn the Eastern Church

In the East, the process was not complete for at In the East, the process was not complete for at least another century and half (that is, into the least another century and half (that is, into the sixth century)sixth century)

Continued to have doubts about:Continued to have doubts about: HebrewsHebrews 2 Peter2 Peter 2 and 3 John2 and 3 John JudeJude RevelationRevelation

ReferencesReferences Breaking the Da Vinci Code,Breaking the Da Vinci Code, by Darrell L. Bock, by Darrell L. Bock,

Nelson Books, Nashville, 2004, ISBN 0-7852-6046-3Nelson Books, Nashville, 2004, ISBN 0-7852-6046-3 Early Christian Doctrines. Revised Edition.Early Christian Doctrines. Revised Edition. J. N. J. N.

D. Kelly, HarperSanFrancisco, New York, 1978 D. Kelly, HarperSanFrancisco, New York, 1978 (revised edition). ISBN 0-06-064334-X(revised edition). ISBN 0-06-064334-X

Lost Christianities. The Battle for Scripture and Lost Christianities. The Battle for Scripture and the Faiths We Never Knew.the Faiths We Never Knew. Bart D. Ehrman. Bart D. Ehrman. Oxford University Press, 2003. ISBN 0-19-514183-0Oxford University Press, 2003. ISBN 0-19-514183-0

The Da Vinci Hoax: Exposing the Errors in the Da The Da Vinci Hoax: Exposing the Errors in the Da Vinci Code,Vinci Code, by Carl E. Olson and Sandra Miesel, by Carl E. Olson and Sandra Miesel, Ignatius Press, San Francisco, 2004, ISBN 1-58617-Ignatius Press, San Francisco, 2004, ISBN 1-58617-034-1034-1

ReferencesReferences The Emergence of the Catholic Tradition (100-The Emergence of the Catholic Tradition (100-

600). Volume 1 of The Christian Tradition. A 600). Volume 1 of The Christian Tradition. A History of the Development of Doctrine.History of the Development of Doctrine. Jaroslav Jaroslav Pelikan, University of Chicago Press, Chicago and Pelikan, University of Chicago Press, Chicago and London, 1971, ISBN 0-226-65371-4London, 1971, ISBN 0-226-65371-4

The Gnostic Gospels. The Gnostic Gospels. Elaine Pagels, Vintage, 1989. Elaine Pagels, Vintage, 1989. ISBN: 0679724532ISBN: 0679724532

The Gospel Code. Novel Claims About Jesus, The Gospel Code. Novel Claims About Jesus, Mary Magdalene, and Da Vinci,Mary Magdalene, and Da Vinci, by Ben by Ben Witherington III, InterVarsity Press, Downers Grove, Witherington III, InterVarsity Press, Downers Grove, Illinois, 2004, ISBN 0-8308-3267-XIllinois, 2004, ISBN 0-8308-3267-X

ReferencesReferences

The Penguin History of the Church 1. The Early The Penguin History of the Church 1. The Early Church. Revised Edition.Church. Revised Edition. Henry Chadwick, Penguin Henry Chadwick, Penguin Books, London, 1993 (revised edition). ISBN 0-14-Books, London, 1993 (revised edition). ISBN 0-14-023199-4023199-4

Lost Scriptures. Books that Did Not Make It into Lost Scriptures. Books that Did Not Make It into the New Testament.the New Testament. Bart D. Ehrman. Oxford Bart D. Ehrman. Oxford University Press, 2003. ISBN 0-19-514182-2University Press, 2003. ISBN 0-19-514182-2

Women in the Earliest ChurchesWomen in the Earliest Churches. Ben Witherington . Ben Witherington III, Cambridge University Press, 1988. ISBN 0-521-III, Cambridge University Press, 1988. ISBN 0-521-40789-340789-3

Tackling the Da Vinci Code Sunday, June 4, 2006 9 to 9:50 am in the Parlor. Everyone is welcome!

Documents

Transcript of Tackling the Da Vinci Code Sunday, June 4, 2006 9 to 9:50 am in the Parlor. Everyone is welcome!