Showing posts with label early church. Show all posts
Showing posts with label early church. Show all posts

Monday, October 27, 2008

Historical Evidence

I recently received a giftcard to Barnes and Noble, for which I was extremely grateful. However, I sometimes have a hard time spending bookstore giftcards in the actual brick-and-mortar bookstore itself, unless of course that bookstore is Archives here in Pasadena. However, this time around I found two great books: Five Books of Moses by Robert Alter and Cities of God by Rodney Stark. I have already read Strak's Rise of Christianity and found it both fascinating and fun to read, so I have really been looking forward to his newer book on early Christian history. After finishing about 3/5 of the book, I've not been disappointed yet!

In an effort by the publisher of Cities to sell books, there is a quote from Booklist on the front cover that says the following: "This book will spark controversy." Of course, that piqued my interest, so I picked up the book and read the first few pages of the first chapter in the store. Here are the first two paragraphs:

New ccounts of early Christianity are everywhere. A book claiming that Jesus got married, fathered children, and died of old age has sold millions of copies. Bookstores are busting with 'new,' more 'enlightened' scriptures said to have been wrongly suppressed by the early church fathers. Often referred to as Gnostic gospels, these texts purport to have been written by a variety of biblical characters -- Mary Magdalene, St. James, St. John, Shem, and even Didymus Jude Thomas, self-proclaimed twin brother of Christ. Meanwhile, a group calling itself the Jesus Seminar receives national media attention each year as it meets to further reduce the 'authentic' words spoken by Jesus to an increasingly slim compendium of wise sayings.

But is any of this true? How can we know? Presumably, by assembling and evaluating the appopriate evidence. Unfortunately, far too many historians these days don't believe in evidence. They argue that since absolute truth must always elude the historian's grasp, 'evidence' is inevitably nothing but a biased selection of suspect 'facts.' Worse yet, rather than dismissing the entire historical undertaking as impossible, these same people use their disdain for evidence as a license to propose all manner of politicized historical fantasies or appealing to fictions on the grounds that these are just as 'true' as any other account. This is absurd nonsense. Reality exists and history actually occurs. The historian's task is to try to discover as accurately as possible what took place. Of course, we can never possess absolute truth, but that still must be the ideal goal that directs historical scholarship. The search for truth and the advance of human knowledge are inseparable: comprehension and civilization are one.

I guess Booklist was right, this book is controversial...and from the very first paragraphs!

Saturday, June 14, 2008

John Chrysostom on Philippians 3

I'm currently finishing a project where I have been exploring the early exegetical history of Philippians 3.2-11, especially by interpreters of the late fourth and early fifth centuries. I have chosen five exegetes to examine: John Chrysostom, Theodore of Mopsuestia, Augustine, Pelagius, and Theodoret of Cyrus. The project has been exciting and enlightening, but oh so tiring.

However, when reading through Philip Schaff's English translation of John Chrysostom, I was quite intrigued by a couple of lines in John's tenth homily on Philippians.

Why are we so wedded to unstable objects? Why are we linked to things that are shifting? How long before we lay hold of the things that last?

Wow. What an up-to-the-minute thought for someone writing around sixteen hundred years ago! I read in one of the many sources on John Chrysostom that I have been using that he tends to moralize at the end of his sermons and sometimes this moral injunction have a tenuous at best connection with what came before them. This passage is certainly an example of that. The above quote is the climax of the application section; here is how it began:

Such a course of life, so strictly regulated, and entered upon from earliest childhood, such unblemished extraction, such dangers, plots, labors, forwardness, did Paul renounce, "counting them but loss," which before they were "gain," that he might "win Christ." But we do not even contemn money, that we may "win Christ," but prefer to fail of the life to come rather than of the good things of the present life. And yet this is nothing more than loss...

While the turn in that passage is acute to say the least, John Chrysostom handles it with a grace and style all his own.

You know, I figure that I know at least one person who will really dig this post...