Book Review: The Pauline Effect (Strawbridge)

The Pauline EffectWhile the influence of Pauline writings on early Christianity remains widely recognized, few studies investigate the particulars of Paul’s theological and exegetical influence on ante-Nicene Christianity. Beginning this immense task of studying the specific reception histories of Pauline pericopes is Jennifer Strawbridge’s The Pauline Effect, winner of the 2014 SBL-De Gruyter Prize for Biblical Studies and Reception History. This volume examines how Paul and his letters—particularly the texts of 1 Corinthians 2.6-16, Ephesians 6.10-17, 1 Corinthians 15.50-58, and Colossians 1.15-20—shaped early Christian theology and practice. Among the contributions of this volume is the argument that early Christian use of Paul reveals definitive development of Christian formation as “progress from one level of wisdom to another” (4). Continue reading

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Book Review: Life and Works (Gregory Thaumaturgus)

Icon-St-Gregory-ThaumaturgusGregory Thaumaturgus—the Wonderworker—remains a scantly studied figure of the late antique Christian Church. This is neither because he lacked pizzazz—he once moved an immovable boulder through prayer to convert a pagan priest—nor for his lax literary output. In all likelihood, Gregory (c. 210-270/5 ce) remains relatively neglected because he lived in a time when his theologizing about the nature of God took a back seat to surviving Roman persecution. Although Gregory lived through the Decian torments, he did so by leaving both his post as bishop of Neocaesarea in Pontus and the fervent example of his teacher Origen. Yet Gregory has much to offer for today, as Michael Slusser makes clear in his Fathers of the Church compendium on Gregory’s life and works. Continue reading

Reflections on Communion

These reflections originally appeared as part of a Round Table discussion at Conciliar Post.

CommunionWhat is communion and how does it impact my faith? For me, Communion is the sacramental participation in the body and blood of our Lord Jesus, a visible and real “joining together” with our Lord that, among other things, is a foreshadowing of our eventual union with Him in the new Heaven and new Earth. I think a good explication of this are the three English terms that are often used to describe this Christian meal: Communion, the Lord’s Supper, and the Eucharist. Continue reading

Ephrem’s Scriptural Simplicity

This post is part of an ongoing series examining Ephrem the Syrian and early Syrian Christianity.

Ephrem the SyrianCentral to Ephrem’s scriptural presentation of Christ as beyond investigation (i.e., of the same order as the Father) is the relative simplicity of his arguments. Instead of constructing complex metaphysical arguments, Ephrem relies upon the re-presentation of narratives from the Old and New Testament’s to demonstrate Christ’s Sonship. In this post, I reflect upon the simplicity of Ephrem’s rewriting of scripture, as well as briefly consider the role of Tatian’s Diatessaron in his conception of Christ. Continue reading

The Early Church and the Trinity

This past Sunday was Trinity Sunday for many Christians, very often the day of the year when the Trinitarian nature of God and Christian theology are most clearly discussed. This post reflects on how the early Church grappled with the complexities of Trinitarian theology.

TrinityThe doctrine of the Trinity–espoused by the Cappadocian Fathers as “God is one object in Himself and three objects to Himself”–is commonly understood to be one of the more difficult concepts to grasp in Christian theology. Much of Early Church history revolved around debates concerning the Person of Jesus Christ and His relationship to the Father, and doctrine concerning the Holy Spirit was often not explicitly discussed. However by the time of the Cappadocian Fathers and Augustine, an explicit doctrine of the Trinity was emerging in Christendom (Kelly, 252). In her essay entitled “Why Three?” Sarah Coakley engages the Maurice Wiles’ perspective on the Trinity as espoused in his The Making of Christian Doctrine. Continue reading

Agobard and the Holy Spirit: Efficacious Procession

Icon of the Holy Trinity (Rubilev)

Icon of the Holy Trinity (Rubilev)

Belief in the Trinity makes Christianity stand out. This is true for a number of reasons, including the importance that this doctrine places on faith (how else can you explain how one is three and three are one?), trust in the Christians of the past (most contemporary Christians do not excavate the Trinitarian and Christological controversies of the early Church for themselves), and for the importance of relationship in the Christian tradition (the Trinity affirms the necessity of love and companionship, especially among those created in the image of God[1]). Yet the exceptionality of this belief also makes it fraught with potential misunderstandings, misapplications, and outright heretical appropriations. Continue reading

Second Treatise of Great Seth

Nag Hammadi CodicesThe Second Treatise of the Great Seth is one of the “G/gnostic” texts found at the Nag Hammadi Library in Egypt.[1] Generally dated in the third century by scholars, the name and origin of this text remain a mystery,[2] though it has been speculated that the name Seth originated from the son of Adam and Eve from Genesis 4.[3] In this treatise, the gnostic Christ is speaking to the “perfect and incorruptible” ones and describing a true understanding of his life story, crucifixion, relationship to the Father, and his teaching. This document contains both elements of both a pro-Gnostic message and an anti-Christian message, as Christians are said to proclaim the teachings of a dead man while persecuting the true gnostic church. While gnosticism is an oft discussed phenomena of late antiquity and the early Christian age, there remains a certain amount of ambiguity and uncertainty as to what gnosticism actually was, perhaps mostly because the Christian apologists and writers of the gnostic age did not discuss the actual theology of their opponents aside from what was wrong with it.[4] In this text, Christ seems to be advocating a form of mind-body dualism that seems to be fairly pervasive among certain branches of gnosticism in the early Christian era. It is important to note that most scholars have failed to place this specific gnostic text within any specific genre of gnostic literature, further evidence of the uncertainty of its origin and writing.[5] Continue reading