Transcript Document

Christian Traditions
Jeffrey L. Richey, Ph.D.
REL 117
Introduction to World Religions
Berea College
Spring 2005
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WHO IS A CHRISTIAN?
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Christian = from Greek Christos,
“Anointed One” – translation of
Hebrew Messiah and traditional title
of Jesus, 1st century CE Jewish
teacher
For almost all of their tradition’s
history, Christians have been
preoccupied with answering the
question, “Who is a Christian?”
In spite of their unrivaled diversity,
most Christians today would agree
that what unites them is their belief in
Jesus as God’s unique incarnation in
history in order to restore humanity’s
relationship with God
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ANCIENT ROOTS OF
CHRISTIANITY
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Jesus (Hebrew Yeshua):
Born to poor Jewish family of
craftsmen based in obscure town of
Nazareth, c. 4 BCE
Became a wandering rabbi who healed
and taught Torah in public
Claimed to understand God and God’s
plan for humanity in radically new
way
Taught necessity of moral perfection,
casual attitude toward ritual purity,
“blessedness” of society’s outcasts,
and nonviolence as best means of
resolving social conflicts
Ran afoul of Roman authorities and
was executed, c. 29 CE
Experienced as a resurrected being by
his followers, who called him Messiah
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WHO IS JESUS?
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For some early Christians, Jesus
is God’s “suffering servant” who
bears the sins of Israel (Isaiah
55:6)
For others, Jesus is God himself,
incarnated “in the form of a
slave” (Philippians 2:6-7)
Many of those who regard Jesus
as God incarnate believe that he
has been “raised from the dead”
(1 Corinthians 15:20) and that he
“ascended” to God (John 20:17)
These various images of Jesus
gradually harmonize into a
unified “orthodox” (rightbelieving) view shared by many,
but not all, early Christians
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For other early Christians, Jesus
is the teacher of secret
knowledge (Greek gnosis) that
only the initiated can understand
(Gospel of Thomas 70)
For still others, Jesus is the new
god who has come to sweep
away Jewish tradition (including
the Hebrew Bible) and the old,
inferior Jewish God who made
this corrupt material world
(Gospel of Marcion 6:17-42)
Various “heterodox” (differentlybelieving) views rivaled orthodox
Christianity for several hundred
years after the lifetime of Jesus
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THE GROWTH OF
CHRISTIAN INSTITUTIONS
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As more non-Jews (Gentiles) became
Christians, the initial tolerance
extended by the Roman state (on the
grounds that Christianity was a Jewish
sect) faded and persecution ensued
Constantine (274?-337 CE), heir to the
Roman throne, sees Christian symbols
in a vision prior to a successful battle,
and declares orthodox Christianity to
be a tolerable religion afterwards
One of his successors, Theodosius I
(346-395 CE), extended this toleration
by establishing orthodox Christianity
as the state religion of the Roman
Empire
Sudden change in status facilitates
development of consensus regarding
doctrine, institutions, and scriptures
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POST-CONSTANTINIAN
DEVELOPMENTS
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325: Orthodox bishops (Greek
episkopoi) agree on concept of
God as Trinity, which they saw as
implied in early Christian
writings:
God as “Father” (creator – God
of Hebrew Bible and early
Christian texts)
God as “Son” (redeemer – Jesus
as Christos)
God as “Spirit” (sustainer –
comforting presence available to
Christians after Jesus’ ascension)
340: Early collection of
authoritative Christian texts
(Greek kanon) developed – does
not include Revelation, James,
Jude, 2 Peter, or 2 or 3 John
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397: Modern New Testament canon
of 27 books ratified by Synod of
Carthage
476: Western Roman Empire
collapses; monasticism becomes
popular as protest against
worldliness and escape from social
disorder
1054: “Great Schism” -- after years
of tension, leaders of Eastern and
Roman Christian churches
excommunicate each other
1095-1291: Roman Christians
“crusade” against Jews, Muslims,
and Eastern Christians in Middle
East
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REFORM MOVEMENTS
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By late 1400s, serious questions
about doctrinal and institutional
matters in Roman Church emerge
Various priests and bishops seek to
reform, not split, the Church:
Martin Luther (1483-1546) – rejects
Church-mediated aids to salvation,
insists on sola fides (“faith alone”)
and sola scriptura (“scripture alone”)
Thomas Cranmer (1489-1556) –
rejects authority of Pope over English
Christians, insists on worship in
English instead of Latin and use of
English Bible
Jean Calvin (1509-1564) – rejects
idea that humans play an active role
in their salvation, insists on absolute
power of God to save or damn
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CHRISTIANITY SINCE THE
REFORMATION
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Between 1500s and 1800s, Catholics
and Protestants compete in effort to
convert non-Christians in Africa,
Americas, and Asia – sometimes by
force (against converts and each other)
In the meantime, new forms of
Protestantism have been appearing ever
since the Reformation
1960-1965: Second Vatican Council
leads to easing of Catholic-Protestant
tensions, use of local language in
Catholic worship, and greater roles for
laypersons
Most significant change in Christianity
since Reformation: shift in global
majority of Christians from Western
Europe to Southern Hemisphere
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TRADITIONAL CHRISTIAN
GOALS FOR LIVING
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Christians affirm that:
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Christians rely on:
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Life is linear and finite
One omnipotent and loving God
created all life, giving humans
free will
Human choices that prioritize
self over God (sin) lead to
alienation and suffering
God’s selflessness (in Jesus)
overcomes human selfishness (in
sin), enabling humans to enjoy
God forever after death
1.
Scripture (the Hebrew Bible and
the New Testament) – for basic
message about who God is and
what God wills for humanity
Tradition (defined by history
and denominational custom) –
for ways of worship, structures of
authority, etc.
Experience (often combined
with Reason) – for resolving
individual and collective
questions about how to live a
Christian life
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Two greatest commandments:
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To love God completely
To love others as oneself
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