Destroyer of the Gods: New Book on Early Christianity by Larry Hurtado
This coming September, Larry Hurtado, Emeritus Professor of New Testament at the University of Edinburgh (and my Doktorvater), releases his latest volume, Destroyer of the Gods: Early Christian Distinctiveness in the Roman World (Baylor, 2016).
Larry allowed me to see a pre-published version of the book and I can tell you that it is (not surprisingly) an excellent piece of work and a fascinating look at the way early Christians fit (and didn’t fit) into their Greco-Roman context.
Although most modern Western individuals see Christianity as typical of all religions around the world (usually with the “all religions are the same” line added in for good measure), this volume … Continue reading...
Where Are All the Heretical Bishops in the Second Century?
A number of my recent posts (e.g., see here) have been dealing with Walter Bauer’s 1934 book Orthodoxy and Heresy in Earliest Christianity which insists that Christianity was wildly diverse in the earliest centuries and that the heretics outnumbered the orthodox. It was not until the 3rd and 4th centuries, it is argued, that the orthodox began to turn the tide.
But let’s test this theory by asking a simple question: who were the bishops in second-century Christianity? If heresy was as widespread as orthodoxy, we should expect to find a number of bishops that are openly Marcionite, Ebionite, Gnostic, and beyond.
The problem for Bauer’s thesis is that … Continue reading...
Was the Divinity of Jesus a Late Invention of the Council of Nicea? Probing Into What the Earliest Christians Really Believed
One of the most common objections to Christianity is that the divinity of Jesus was “created” by later Christians long after the first century. No one in primitive Christianity believed Jesus was divine, we are told. He was just a man and it was later believers, at the council of Nicea, that declared him to be a God.
A classic example of this in popular literature can be found in the book The Da Vinci Code:
…“My dear,” Teabing declared, “until that moment in history [council of Nicea], Jesus was viewed by His followers as a mortal prophet… a great and powerful man, but a man nonetheless. A mortal.”
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One of the Clearest (and Earliest) Summaries of Early Christian Beliefs
Since I am currently writing a book on Christianity in the second century, my research has been focused on some of our earliest patristic texts. These texts are a treasure trove of fascinating statements and declarations that provide tremendous insight on what early Christians really believed.
Some of my prior posts on this theme include discussions of the persecution of Christians, early Christian sexual ethics, the divinity of Jesus, and the doctrine of substitutionary atonement.
Most recently, I came across an amazing paragraph in one of our earliest Christian apologies. Aristides, a converted Athenian philosopher, wrote an apology to emperor Hadrian around 125 A.D. As such, … Continue reading...
Did the Earliest Christians Really Think Jesus Was God? One Important Example
One of the most common critiques of Christianity is that some of its major tenets are late inventions. Core Christian doctrines, we are told, were never believed in the earliest phases of the church but were developed only at a later time period. Orthodoxy, therefore, was not early but late.
The most obvious example of a doctrine that was purportedly added later (we will cover another such doctrine in a future post) is the divinity of Jesus. The popular internet-level narrative goes like this: Jesus was not God, nor did he claim to be God. He was just an ordinary man. At a later point, his followers began to … Continue reading...