Periods of Christian Literature

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Periods of Christian Literature
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Edificatory Period90-150 CE
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• I. Characteristics
• A. Written with purpose of devotional help
  and strength
• B. Were simple and informal in style
• C. Shows little knowledge of pagan philosophy
• D. Shows great reverence for Jewish
  Scriptures
• E. They demonstrate a relatively pure
  Christianity

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• Examples
• Clement of Rome (96 CE)written to the church at
  Corinth emphasizes revelation of faith through
  Jesus, speedy return of Jesus, Jewish Scriptures
  respected
• Epistle of Barnabasclaims to have been written
  by Barnabas of NT but internal evidence denies
  this, gives many mistakes regarding Jewish
  rituals written against Judaism

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• C. Ignatius7 epistles written between 107-117
  CE importance in that they show ecclesiastical
  development with sacraments, clergy, relationship
  of grace and suffering, and doctrine of the
  church
• D. Shepherd of Hermes (140 CE)very
  influential baptism completes regeneration
  shows Gnostic influence, shows a corruption of
  morality in the church
• E. Didache (Teaching of the 12 Apostles) (100
  CE)very important

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Apologetic Period150-200 CE
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• I. Characteristics
• A. Writers trained in theology and philosophy
• B. Writings produced to define the faith
• C. Most important ones are addressed to Roman
  emperor
• D. Tried to answer charges of atheism
• E. Tried to picture Christianity as an ancient
  religion
• F. Makes use of Jewish Scriptures
• G. Set forth main evidence of Christ as
  prophetic
• H. Emphasize purity of Christian life and
  teaching

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• II. Example
• Justin Martyr (150 CE)wrote Apology, divided
  into three parts truths of the Christian gospel
  and proper teachings. His Dialogue with Tyrpho
  the Jew was divided into three parts, refutes
  opinion of Jews regard law Christ was God
  incarnate, and OT predicted the coming of Jesus

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Polemical Period150-250 CE
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• I. Characteristics
• A. Writers are 2nd generation Christians
• B. Alarmed at increasing error in the
  church
• C. Recognized authority of catholic church
• D. Allegorized some Scripture
• E. Tried to make opponents looked ridiculous

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• II. Examples
• A. Iranaeus (130-202 CE)know for five books
  against heresy wrote mainly against the
  Gnostics and Marcion forms first canon of
  Scripture as now recognized emphasized
  apostolic succession
• B. Hippolytuswrote against Montanism
• C. Tertulliansome regard as greatest
  theologian of period very strict morally,
  wrote against paganism, forms of Gnosticism,
  and Jews, wrote in Latin rather than Greek
• D. Cyprian (200 CE)moderate toward the
  lapsi hierarchical view of bishops, apostolic
  succession, importance of Bishop of Rome

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Systematic (Scientific)250-335 CE
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• I. Characteristics
• A. Part of Alexandrian school allegorical
  method of interpreting Scripture
• B. Platonic in nature
• C. Very systematic

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• II. Examples
• A. Clement (160 CE)taught that Greek
  philosophy was one preparation for coming of
  Christ God is the remote cause interpreted
  fall allegorically stressed free will
• B. Origensought to moderate Greek thought
  and Christian teachings taught interpretation
  of Scripture has 3 levels (1) simple-level for
  the simple-minded (2) soul of Scripture or
  moralhad to do with ethical understanding (3)
  allegorical first to study Bible scientifically

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Preserving the Faith
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Judaism and Christianity
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• I. Council of Jerusalem--ch. 15
• A. First apostolic decree--ch. 1519ff
• 1. abstinence from idolatry
• 2. abstinence from blood
• 3. abstinence from eating animals killed by
  strangulation
• 4. abstinence from immorality

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Tightening of Church Organization
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• I. No single example of church polity in NT
• II. IgnatiusBishop of Antioch100-120 CE
• A. Wrote letters to the churches through the
  bishops
• B. Emphasized the unity of the church
• 1. Unity is found in the affairs of the
  church
• 2. Bishops were basis for unity

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• C. The bishop had help through the
  presbyteroipriests
• D. The bishop became the earthly counterpart
  of Christ
• E. Was first to use the word catholic
• III. Cyprianwrote that there where there is
  no bishop there is no church

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Formation of NT Canon
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1. NT writers
2. Marcion (144 CE)
3. Iraneaus (Bishop of Lyons)around 180 CE in his
   book Against Heresies
4. Canon appeared as it is now with Anthanasius in
   367 CE
5. Council of Carthage gave final consent in 397 CE

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Development of the Creeds
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• I. Earliest creed is simply Jesus is Lord
• II. The old Roman Symbol
• A. Evolves around 336 CE
• B. Would become the test of orthodoxy
• C. In the 7th or 8th centuries it became the
  Apostles Creed
• III. Nicene Creed in 325 CE

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Further Attempts of Defining the Faith
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Novationism250 CEWhat to do with the lapsi
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• I. Should those who desert the church during
  persecution be re-baptized and allowed to rejoin
  the church?
• II. Novation said No
• III. The more liberal positions of the bishops
  prevailedthey were allowed to rejoin
• IV. Donatismin 312 CEwanted to excommunicate
  the lapsi

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Trinitarian Controversy
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• I. Ariuspresbyter of church at Alexandria who
  saw a difference in Jesus and the Fatherhis
  position would lose although he has had followers
  through the years
• II. Athanasius of Antioch was trinitarian
• A. He would oppose Arius and Eusebius
• B. Arius emphasized heterousios
• C. Eusebius emphasized homoiousian

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• III. Decision made at Council of Nicea in 325
  CE
• A. Would no settle the controversy
• B. Popes would alternate between Arianism and
  Trinitarianism
• IV. Council of Constantinople in 381 CE
  proclaimed that the Son and the Spirit were of
  the same essence of the Father

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Christological ControversyWhat is the Nature of
Christ?
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• I. What is relationship between humanity and
  divinity?
• II. Appolinarious said Christ had 3 parts
• A. An animal bodyflesh
• B. A human soul
• C. The Divine Logos
• D. Jesus this is 2/3 human and 1/3 God

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• III. Nesorius of Antioch came to conclusion
  that there was a fusion of the two natureshis
  claim would become the orthodox view
• IV. Cyril of Alexandria said that in the
  incarnation the fusion is so great that it become
  depersonalizedthus in reality only one nature,
  Jesus had no human personality

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• V. The Council of Ephesus in 431 CE declared
  Nestorius a heretic and Cyril was banished. The
  term mother of God was given to Mary
• VI. The Council of Calcedon in 451 CE declared
  Jesus was one person with two natures
• VIII. The 3rd Council of Constantinople in 680
  CE declared Jesus was one person of two natures
  and two willsthe human will was always in
  submission to the Divine Will

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Anthropological-Soteriological Controversies
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• I. First strictly western controversy
• II. Two major partiesPelagius and Augustine
• III. Pelagius, British, early 5th century CE
• A. Said sin did not taint human nature
• B. Emphasized free will
• C. Humans can choose not to sin
• D. Fall of Adam was an isolated mistake has
  no effects on others

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• IV. Augustineborn in 354 CE
• A. Emphasized original sin
• B . With fall of Adam, all humanity has
  fallen
• C. Humans have same flesh as Adam through
  human reproduction
• VI. Council of Orange in 529 CE supported
  Augustine

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Development of Pertrine Primacy
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• I. Because of Roman prominence, the church at
  Rome assumed a role of importance and the Bishop
  of Rome would increase that importance
• A. In 96 CE Bishop Clement wrote his first
  letter to the church at Corinth and ordered the
  church to seek peace within itself
• B. Victor I (189-198 CE) ordered the
  convening of local synods in the East and West
  to debate the Easter celebrationhe attempted to
  excommunicate those who did not agree

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• C. Bishop Stephen I (256 CE) demanded that
  North African churches not require baptism
  during Decian persecution
• D. Bishop Dionysus in 260 CE called Dionysus
  of Alexandria to account for using heterdox
  expressions regarding the Logos

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• II. Some bishops would write concerning the
  primacy of Rome
• A. Ignatius (110 CE) of Antioch in his
  Epistle to the Romans wrote that the Roman
  church was presiding in loveaffirming a
  special primacy of faith for Rome
• B. An inscription found on the tomb of Bishop
  Abersius of Hieaboles dated 180-220 CE said that
  Abersius was called to Rome by the Holy Shepherd

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• C. Iranaeus (135 CE) writing against Gnosticism
  wrote of Romes plentitude of power since she
  had dual apostolic foundation through Peter and
  Paul
• D. Cyprian (254 CE) in an epistle regarded the
  Roman church as the chair of Peter and principle
  church from which issues priestly unity

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• III. Council influences with regard to primacy
  of Roman bishop
• A. In Canon 38 of the Council of
  Constantinople in 381 CE and Canon 28 of the
  Council of Calcedon in 415 CE there is mention
  that the bishop of New Rome should be given
  precedent of honor over Old Rome
• B. In 343 CE the Synod of Saardia declared
  bishop of Rome the highest court of appeal for
  whole church in matters of discipline

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• IV. In 493 and 495 CE Bishop Gallicius said
  that it was the office of the Roman church to
  judge other churches and was not to be judged by
  any human tribunal
• V. In the 6th century Emperor Justinian spoke
  of the Bishop of Rom as the first and chief of
  all priests of God

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The Work of Jesus
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The Nature of Humanity
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SIN
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Two Major Views
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• A. Peglagian view
• 1. Immediate creation of soul free from sin
  in God
• 2. Adams sin only an evil example
• 3. Imputation is of personal sin only
• 4. Sin is a violation of rules and standards

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• B. Augustinian View
• 1. Natural headship of Adam
• 2. Organic unity of racesin comes
  seminally
• 3. Immediate imputation of sin at birth
• 4. Whole race is condemned

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Historical Perspective of Sin
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• I. Hebrew Bible View
• A. Some definitions of sin
• 1. a departure from what is good, i.e.,
  holy
• 2. a violation of the Law of a
  commandment, a legal definition
• 3. a revolt, rebellion, or defying stresses
  a willful nature, willful act
• 4. misc., terms, godless, profane, impious,
  estranged, polluted, etc.

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• II. New Testament View
• A. Jesus view
• 1. Jesus saw sin as an interior motive an
  inward attitude
• 2. This perspective is seen in the Sermon
  the Mount
• 3. He emphasized the law was good, but
  that morality was more than a legal obedience

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• B. Pauls view
• 1. The great theologian of the Gospel
• 2. Jesus spoke in generalities Paul spoke
  in specific
• 3. Jesus was founder Paul was consolidator
• 4. He agreed with Jesus that sin in
  internal, but saw it more of a cosmic struggle
• 5. That part of humanity which sin is the
  flesh

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A Historical Development of Sin
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• I. Ignatius, 110 CE
• A. Greatest effect of sin is mortality Jesus
  came to make us immortal
• B. Sin is an expression of our finitude
• C. Our flesh is a symbol of mortality
• D. Jesus came in flesh to give us immortality

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• II. The Didache, 120 CE
• A. Strong legalistic bent
• B. Church was beginning to be aware of sin in
  its communitywhat to do?
• C. Beginning of a double-standard
• 1. Requirements were so stringent that not
  all could keep them
• 2. Thus some will keep them for the total
• 3. A double ethic developed

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• III. The Shepherd of Hermes, 115-140 CE
• A. Baptism wipes away all sins, but what
  about the sins committed after baptism?
• B. Are all sins equally serious?

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• C. Hermes developed three categories of sin
• 1. trivial sinswrong thoughts, etc.these
  sins are forgiven by repetition of the Lords
  Prayer
• 2. serious sindishonesty, greed, etc.,
  only one repentance allowed, effected only if
  real inward repentance
• 3. unforgivable sinmurder, adultery,
  idolatry

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• IV. Marcion, 140 CE
• A. Emphasizes a sharp contrast between
  Judaism and Law and Christianity and the Gospel
• B. We were created in mortal, flesh bodies
• C . Flesh is evil
• D. Jesus came to undo the creator God by
  giving us a spiritual body

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• V. Iranaeus, 140-202 CE
• A. Emphasized that God created humanity for a
  purposeto prepare us for eternal life
• B. Humanity created in the image and likeness
  of Goddraws distinction between the two

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C. Image of Godhumanity was made rational,
free, and responsiblewe have built into us a
natural lawwhich is the law of love for
Christ D. Likenessnot actually created but
potentially created in Gods likeness 1. Only
Adam was created in Gods likeness for it
means immortality

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• 2. When Adam fell he lost the likeness and
  kept the image
• 3. Emphasis on image gives an optimism for
  humanity not totally evil

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• VI. Tertullian, 155-255 CE
• A. Very legalisticwhen we sin we rob God of
  His omnipotence
• B. Sin is a legal crime against God
• C. Each person is created free so we do not
  have to disobey the laws of God

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• D. Deals with post-baptismal sins
• 1. mortal sinincludes murder, sexuality,
  idolatrynot even Christians can be forgiven
  for these sins
• 2. venial sinone can commit and remain in
  church if repentance is sought and penance
  given

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• VII. Augustine, 354-430 CE
• A. His view is a synthesis of Christian
  thought, Platonic philosophy and his own
  experience
• B. He stresses Gods creation is good and
  hence humans are good and set within a good
  creation
• C. Evil is the tendency of all created things
  to lapse again into the nothingness from which
  they came

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• D. Sin is a voluntary defection of humanity
  from the natural order of creation
• E. Evil is turning away from God and a turning
  toward the changeable world
• F. By rejecting God we are refusing to obey any
  other authority except ourselveswe fall into a
  bondage of desire

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• G. Fall was result of Adams misuse of free
  will
• H. All Adams progeny has been contaminated by
  Adams sin, not voluntarily, but by being in Adam
  as in a root
• I. Primal sin of Adam is concupiscence
• J. Sexual union is a primary and obvious
  expression of concupiscence

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• K. In his early writings, he thought that
  Genesis 127-28 should not be interpreted
  literally
• L. Later he acknowledged that sexuality existed
  in humanitys state of original righteousness,
  but held it was then totally subject to reason

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• VIII. Thomas Aquinas, 1225-1274 CE
• A. Humankind exists in 2 worlds, natural and
  supernatural attained by grace
• B. Also draws distinction between image and
  likeness of God
• 1. Image refers to the essential character
  of God as a rational beingthis is the natural
  person a person is rational and able to
  bring orderliness to the world

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• 2. Likeness is an added gift from Godnot
  essential to define human, but it is essential
  to salvation
• 3. This theory is called donum
  sueradditumadded on
• 4. Likeness gives power to preserve the body
  from corruption, to bring about immortalitywith
  the fall we lost the likeness

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• 5. We lost communion with God, but we
  retained our rationality
• 6. Aquinas was very optimistic about human
  nature

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• IX. Martin Luther, 1483-1546
• A. Sin is the eruption of our relationship
  with God
• B. Image and likeness meant same thing
• 1. Thus, he had concept of total depravity
• 2. Every dimension of humanity is touched
  by sin
• 3. Sin is not staticit is a continuing
  state of rebellion

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• C. Only the law can reveal sinbut by itself
  it drives humanity into despair
• D. Law must always be connected with grace

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• X. John Calvin, 1509-1564
• A. Three ways we can know God
• 1. God is known in the human soul or
  consciousness, a point of contact in the
  natural person
• 2. God is known in nature and history, see
  evidence of order in naturegeneral revelation
  is important
• 3. Holy Scripturespecial revelation given
  by God

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• B. Somewhat similar to Luther
• C. Sin is pride and rebellionvery personal
  and relational
• D. Rejects view that sin is transmitted by sex
  act
• E. Gods will is that that we should become
  sinners
• F. Yet, we are still responsible for our sin
  because we accept and freely affirm the sin
  within us
• G. Concerned about Gods sovereignity