History 202 January 26, 2009 Early Christianity

1. History 202January 26, 2009Early Christianity

2. Jesus of Nazareth (c. 4 BCE- c. 27 CE)

3. Mithras (from Germany)

4. Isis and the Madonna

5. Attis and Cybele

6. The Gospel of John 1Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 2οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 3πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν 4ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων: 5καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 6Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης: 7οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. 8οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλ' ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 9*)=ην τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον, ἐρχόμενον εἰς τὸν κόσμον. 10ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 11εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 12ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,

7. Prologue to the Gospel of John • John 1 •  1In the beginning was the Word, and the Word was with God, and the Word was God; •  2this one was in the beginning with God; •  3all things through him did happen, and without him happened not even one thing that hath happened. •  4In him was life, and the life was the light of men, •  5and the light in the darkness did shine, and the darkness did not perceive it. •  6There came a man -- having been sent from God -- whose name [is] John, •  7this one came for testimony, that he might testify about the Light, that all might believe through him; •  8that one was not the Light, but -- that he might testify about the Light. •  9He was the true Light, which doth enlighten every man, coming to the world; •  10in the world he was, and the world through him was made, and the world did not know him: •  11to his own things he came, and his own people did not receive him; •  12but as many as did receive him to them he gave authority to become sons of God -- to those believing in his name, •  13who -- not of blood nor of a will of flesh, nor of a will of man but -- of God were begotten. •  14And the Word became flesh, and did tabernacle among us, and we beheld his glory, glory as of an only begotten of a father, full of grace and truth. •  15John doth testify concerning him, and hath cried, saying, `This was he of whom I said, He who after me is coming, hath come before me, for he was before me;' •  16and out of his fulness did we all receive, and grace over-against grace; •  17for the law through Moses was given, the grace and the truth through Jesus Christ did come; •  18God no one hath ever seen; the only begotten Son, who is on the bosom of the Father -- he did declare.

8. Tertullian (c. 200 CE) • For philosophy it is which is the material of the world's wisdom, the rash interpreter of the nature and the dispensation of God. Indeed heresies are themselves instigated by philosophy. From this source came the Aeons, and I known not what infinite forms, and the Trinity of Man in the system of Valentinus, who was of Plato's school. From the same source came Marcion's better god, with all his tranquillity; he came of the Stoics. Then, again, the opinion that the soul dies is held by the Epicureans; while the denial of the restoration of the body is taken from the aggregate school of all the philosophers; also, when matter is made equal to God, then you have the teaching of Zeno; and when any doctrine is alleged touching a god of fire, then Heraclitus comes in. The same matter is discussed over and over again by the heretics and the philosophers; the same arguments are involved. Whence comes evil? Why is it permitted? What is the origin of Man? And in what way does he come? Besides the question which Valentinus has very lately proposed--Whence comes God? Which he settles with the answer: From enthymesis and ectroma. Unhappy Aristotle! who invented for these men dialectics, the art of building up and pulling down; an art so evasive in its propositions, so far-fetched in its conjectures, so harsh, in its arguments, so productive of contentions, embarrassing even to itself, retracting everything, and really treating of nothing! Whence spring those "fables and endless genealogies," and "unprofitable questions," and "words which spread like a cancer?" From all these, when the apostle would restrain us, he expressly names philosophy as that which he would have us be on our guard against. Writing to The Colossians, he says, "See that no one beguile you through philosophy and vain deceit, after the tradition of men, and contrary to the wisdom of the Holy Ghost." He had been at Athens, and had in his interviews (with its philosophers) become acquainted with that human wisdom which pretends to know the truth, while it only corrupts it, and is itself divided into its own manifold heresies, by the variety of its mutually repugnant sects. • What indeed has Athens to do with Jerusalem? What concord is there between the Academy and the Church? What between heretics and Christians? Our instruction comes from "the porch of Solomon," who had himself taught that "the Lord should be sought in simplicity of heart." Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our primary faith, that there is nothing which we ought to believe besides!

9. 30. Many years ago, when for the kingdom of heaven's sake I had cut myself off from home, parents, sister, relations, and--harder still--from the dainty food to which I had been accustomed; and when I was on my way to Jerusalem to wage my warfare, I still could not bring myself to forego the library which I had formed for myself at Rome with great care and toil. And so, miserable man that I was, I would fast only that I might afterwards read Cicero. After many nights spent in vigil, after floods of tears called from my inmost heart, after the recollection of my past sins, I would once more take up Plautus. And when at times I returned to my right mind, and began to read the prophets, their style seemed rude and repellent. I failed to see the light with my blinded eyes; but I attributed the fault not to them, but to the sun. While the old serpent was thus making me his plaything, about the middle of Lent a deep-seated fever fell upon my weakened body, and while it destroyed my rest completely--the story seems hardly credible--it so wasted my unhappy frame that scarcely anything was left of me but skin and bone. Meantime preparations for my funeral went on; my body grew gradually colder, and the warmth of life lingered only in my throbbing breast. Suddenly I was caught up in the spirit and dragged before the judgment seat of the Judge; and here the light was so bright, and those who stood around were so radiant, that I cast myself upon the ground and did not dare to look up. Asked who and what I was I replied: "I am a Christian." But He who presided said: "Thou liest, thou art a follower of Cicero and not of Christ. For 'where thy treasure is, there will thy heart be also.'"(4) Instantly I became dumb, and amid the strokes of the lash--for He had ordered me to be scourged--I was tortured more severely still by the fire of conscience, considering with myself that verse, "In the grave who shall give thee thanks?"(5) Yet for all that I began to cry and to bewail myself, saying: "Have mercy upon me, O Lord: have mercy upon me." LETTER LXX. TO MAGNUS AN ORATOR OF ROME. [extracts] 2. You ask me at the close of your letter why it is that sometimes in my writings I quote examples from secular literature and thus defile the whiteness of the church with the foulness of heathenism. I will now briefly answer your question. You would never have asked it, had not your mind been wholly taken up with Tully; you would never have asked it had you made it a practice instead of studying Volcatius' to read the holy scriptures and the commentators upon them. For who is there who does not know that both in Moses and in the prophets there are passages cited from Gentile books and that Solomon proposed questions to the philosophers of Tyre and answered others put to him by them.(2) In the commencement of the book of Proverbs he charges us to understand prudent maxims and shrewd adages, parables and obscure discourse, the words of the wise and their dark sayings;(3) all of which belong by right to the sphere of the dialectician and the philosopher. . . . He had read in Deuteronomy the command given by the voice of the Lord that when a captive woman had had her head shaved, her eyebrows and all her hair cut off, and her nails pared, she might then be taken to wife.(5) Is it surprising that I too, admiring the fairness of her form and the grace of her eloquence, desire to make that secular wisdom which is my captive and my handmaid, a matron of the true Israel? Or that shaving off and cutting away all in her that is dead whether this be idolatry, pleasure, error, or lust, I take her to myself clean and pure and beget by her servants for the Lord of Sabaoth? My efforts promote the advantage of Christ's family, my so-called defilement with an alien increases the number of my fellow-servants. Hosea took a wife of whoredoms, Gomer the daughter of Diblaim, and this harlot bore him a son called Jezreel or the seed of God.(6) Isaiah speaks of a sharp razor which shaves "the head of sinners and the hair of their feet;"(7) and Ezekiel shaves his head as a type of that Jerusalem which has been an harlot,(8) in sign that whatever in her is devoid of sense 'and life must be removed. • LETTER XXII. TO EUSTOCHIUM. [extracts]