Tag Archives: Christianity

Bauer, Orthodoxy and Heresy in Earliest Christianity (1934)

Walter Bauer, Orthodoxy and Heresy in Earliest Christianity (Original 1934; English translation 1971).

Thesis: “Perhaps—I repeat, perhaps—certain manifestations of the Christian life that the authors of the church renounce as ‘heresies’ originally had not been such at all, but, at least here and there, were the only form of the new religion—that is, for those regions they were simply ‘Christianity’” (xxii).

Introduction: Here Bauer sets forth his methodology and presuppositions. He explicitly takes a non-faith-based approach to studying the development of Christianity. For him, the historian plays the role of the judge—adjudicating fairly between two sides, “instead of simply submitting to the mental agility and firmness, the sagacity and loquacity” (xxi) of the dominant party, here orthodoxy’s view of Christian origins.

Ch. 1, “Edessa”: This chapter argues that the earliest Christians in Edessa were heretics—namely Marcionites, Manichaeans, and Bardaisanites—with orthodox (Palutian) Christianity only appearing afterward and as the minority, and ecclesiastical Christianity not arriving until the beginning of the fourth century. Marcionism first came to Syria by 150, and for a long time, it was the most prevalent form of Christianity there; even in the sixth century “Marcionites designated themselves as the Christians—much to the offence of the orthodox, who must be content with misleading alternatives such as ‘Messiah-worshippers’” (24). Orthodoxy did later become dominant in Syria, but only by forcibly converting heretical Christians.

Ch. 2, “Egypt”: Bauer argues that, in Egypt, the earliest form of Christianity was Gnosticism, as evidenced by the lack of non-Gnostic Christian literature in Egypt before the late second century. Bauer postulates two contemporaneous Gnostic groups there: one comprising Gentile Christians and the other Jewish Christians. He acknowledges that Orthodox Christians were certainly present in Egypt before the end of the second century, but says they were the minority. In addition, he argues, even into the third century, Egyptian Christians did not draw sharp distinctions between orthodox and heretics.

Ch. 3, “Ignatius of Antioch and Polycarp of Smyrna; Macedonia and Crete”: In the late second century, orthodox Christians were the minority in Antioch (Gnostic Christians were the majority), leading, Bauer writes, to Ignatius’ struggle for episcopal authority: “orthodoxy in Antioch, deprived of its champion Ignatius, was in danger of being driven back, if not routed from the field, by heresy” (65). In Polycarp’s Smyrna, different types of Christians (orthodox, Marcionite, Gnostic) coexisted, albeit not very peacefully, and it is possible that two bishops—one orthodox and one Gnostic—competed for dominance there. Heretical Christianity also predominated in Crete and post-Pauline Macedonia, while orthodoxy was dominant in Ephesus, Magnesia, Tralles, and Philadelphia —all in Asia Minor.

Ch. 4, “Asia Minor Prior to Ignatius”: Here Bauer correlates Ignatius’ letters and the letters to the seven churches in Revelation 2–3. He writes that the churches that “fare best in the Apocalypse [viz. Smyrna and Philadelphia], appear also to be especially free of heresy” (79) in Ignatius. Likewise, Ignatius does not write to Pergamum, Thyatira, Sardis, or Laodicea, while Revelation has them full of its doctrinal enemies, making it likely that heretical Christianity had control there. In addition, 1 Peter does not mention churches in SE Asia Minor, leading Bauer to the conclusion that orthodox Christianity had not gained a foothold there; instead, “a gnosticizing Jewish Christianity” (88) held the majority position, though heretical and orthodox Christians associated with one another, as Jude and 1-3 John attest. Moreover, a significant number of Marcionites and Montanists were martyred in Asia Minor, along with orthodox Christians.

Ch. 5, “Rome and Christianity Outside of Rome”: Bauer argues that early Roman Christians sought to establish dominance over the Christians in other cities, as shown by 1 Clement, which brought the Corinthian Christians in line with the Romans’ doctrinal positions (though the Roman influence did not spread to the rest of Greece). The Roman Christians wanted to expand their influence to the major cities of the Empire, like Corinth, Alexandria, and Antioch; this drive was the source of orthodox missions to heretical areas.

Ch. 6, “Rome’s Persuasive and Polemical Tactics”: The Roman Christians relied on Peter and Paul—who were connected to Rome through their martyrdom there—to legitimate their strategies of expansion, including 1) emphasizing a single, authoritative bishop at the head of each city’s church, 2) requiring the apostolic succession of the episcopate, and 3) rejecting heresy. They also gave money (gathered from donations by rich Christians) to poorer churches, in an effort to win hearts and minds.

Ch. 7, “The Confrontation Between Orthodoxy and Heresy: General Characteristics and Operating Procedures”: This chapter mostly deals with the confrontation between orthodoxy and Montanism. Bauer argues that the orthodox polemics against Montanism dealt largely in unfair caricatures of the Montanists, because orthodoxy was the minority in places like Phrygia—where Montanism flourished—and needed to make itself seem superior to the heretical majority.

Ch. 8, “The Use of Literature in the Conflict”: Bauer argues, contra Eusebius, that anti-heretical writings were not widely produced and disseminated during the second and third centuries, and that Christian groups—both orthodox and heretical—produced many forgeries, deceptively edited texts, and relied on epistolary networks in order to further their own interests. Polemical texts from both sides took the form of divine revelations and biblical exegesis; the opponents’ revelations were couched as demonic possession and falsifications of the true Word.

Ch. 9, “The Old Testament, the Lord, and the Apostles”: Bauer shows how, from its beginnings, orthodox Christianity accepted the Old Testament alongside Christian writings (interpreting the OT in light of Christian scriptures), while heretical Christians rejected the Old Testament. In addition, different Christian groups used different gospels (both canonical and non-canonical) as their source of Jesus’ teachings. The proliferation of gospels was a major source of intra-Christian polemics. Finally, the apostles (especially Paul and, in Rome, Peter) were the “third authority of Christianity” (212) among both orthodox and heretical Christians.

Ch. 10, “The Beginnings”: This chapter summarizes the rest of the book. Bauer also argues here that Rome was the earliest center of orthodoxy, which ultimately beat out other forms of Christianity because it was the most organized group and because it was the one that was able to spread most efficiently.

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Stroumsa, The End of Sacrifice (2009)

Guy G. Stroumsa, The End of Sacrifice: Religious Transformations in Late Antiquity (trans. Susan Emanuel; 2009).

Thesis: The religious landscape of Late Antiquity represented a radical change from the eras prior to it.

Chapter 1, “A New Care of the Self,” argues that the anthropological shifts in Late Antiquity had their basis in religious practices. The main religious change of Late Antiquity, of course, was the high status that Christianity attained. However, “it is with Jewish weapons”—like communal asceticism, conversion as repentance (metanoia) rather than a returning (epistrophe), and the prophet as the ideal person—“that Christianity conquered the Roman Empire” (11). Late Antique Judaism adapted the prophetic ideal into the figure of the sage, who occupies him/herself with studying Torah, while Christianity turned the prophet into the saint, the holy man who confronts the bishop from the margins of society, the same way that the biblical prophets confronted the priests. Moreover, Christianity made holiness, achieved through ascesis, available to everyone (unlike in pagan culture, where spiritual greatness was reserved for philosophers and other “intellectual elites” [25]).

Chapter 2, “The Rise of the Religions of the Book,” tracks how Late Antique religions developed their understandings of sacred texts. Stroumsa begins with Judaism, which developed a rich textual tradition during the Second-Temple period, but by Late Antiquity held the Torah as the only truly sacred book (supplemented by oral traditions). Next, he discusses the Quranic category of “people of the book” (ahl al-kitāb), noting that, in Quranic usage, the “Book” (kitāb) is an oral text related to heavenly revelation, independent of the codex (musḥaf). This concept was also already present in Manichaeism, which contained a strong theology of the book. Early Christians also were deeply devoted to sacred texts, almost all of which were codices (rather than scrolls, the dominant form of the book when Christianity developed). Codices were inexpensive and portable—qualities which allowed Christians to disseminate information quickly. The early Christians used Jewish sacred texts (i.e., the Septuagint), and they readily acknowledged the Jewishness of those scriptures (to the point of sparing Jewish books whenever they razed synagogues). Christians, of course, also developed their own canon (the New Testament), the core of which was finalized in the 180s, around the same time that the Mishnah was completed. Early Christianity, like Second-Temple Judaism, saw a proliferation of sacred texts. By Late Antiquity, however, Christianity—again like its contemporary Judaism—devoted itself to the study of a small selection of sacred literature (canonized, by that point, as the Bible).

Chapter 3, “Transformations of Ritual,” shows how Late Antiquity marked a turning point in religious practices. Before the second century (where Stroumsa idiosyncratically places the beginning of Late Antiquity), Mediterranean religious practice centered on blood sacrifice. With the destruction of the Jewish Temple in 70 CE, Jewish worship became spiritualized and democratized, focusing on prayer and Torah study—which could be done anywhere, not just Jerusalem. By the rabbinic period, (elite) Jewish practice revolved around halakha, much in the same way contemporaneous elite Christian practice focused on askēsis. In contrast to post-70 Judaism, early Christianity defined itself as a sacrificial religion; however, it emphasized that only one sacrifice (Jesus’) was necessary to appease God, and that sacrifice was re-enacted in the Eucharist and in martyrdom. At the end of the chapter, Stroumsa includes two interesting asides: 1) the Docetic crucifixion story, where Christ laughs from Heaven while his stand-in is crucified, can be seen as a Christian reworking of the Akedah, and 2) Philo—a contemporary of Paul’s—argues that Isaac (the Jewish sacrificial hero par excellence, like Jesus was for the Christians) was the son of God, who miraculously made Sarah a virgin before she conceived Isaac.

Chapter 4, “From Civic Religion to Community Religion”: Before Late Antiquity, religion resided in the public domain; it required correct performance of rituals but did not require adherence to a certain set of beliefs, and the rituals were performed in public by all the residents of a city, or at least their representatives. After the Christianization of the Roman Empire, however, and the subsequent interiorization of religion, it moved out of the public sphere and into the realm of individual groups. At the same time, religious groups began to require orthodoxy rather than orthopraxy. Stroumsa also treats inter-religious violence in this chapter, focusing on Christian anti-paganism and anti-Semitism (which developed out of a purely theological anti-Judaism in the fourth century), showing that the end of religious (pagan) pluralism led to these polemics.

Chapter 5, “From Wisdom Teacher to Spiritual Master,” compares pagan philosophy with Christian spirituality (which Stroumsa himself acknowledges as an artificial distinction). Stroumsa argues that Greek and Roman priests were not spiritual leaders, whereas Christian priests, like their Jewish predecessors, played such a role. Christian spiritual formation thus represents a “rupture with the past” (116). Pagan philosophical instruction took place among elites, who had the leisure to contemplate the good life, which Christian spiritual leaders evangelized members of all levels of society. By Late Antiquity, “the spiritual director is less a sage than a saint” (125)—that is, the spiritual master’s teachings do not bring wisdom, but abolish independent thought, thereby saving the disciple.

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Review of Nongbri, Before Religion

My thanks to Yale University Press for sending me a copy of Brent Nongbri’s new book, Before Religion: A History of a Modern Concept (New Haven and London: Yale University Press, 2013). My thanks also to Dr. Nongbri, who graciously cleared up a few points of confusion before this review was published.

Brent Nongbri’s Before Religion: A History of a Modern Concept is a book-length word study of the word “religion” and its classical counterparts, in which he seeks to provide “a (not the) history of that concept [i.e., the concept of religion], drawing together the results of diverse fields of research to show, first and foremost, that religion does indeed have a history: it is not a native category to ancient cultures” (7; emphasis original).

In chapter 1, Nongbri begins his study by defining what he means by “religion.” He surveys different scholars’ attempts to define “religion” and finds the assumptions behind those definitions lacking: “There are certain ‘things’ that people in the modern world are conditioned to regard as ‘religion,’ and attempts at definition are always subject to that impulse to be consistent with everyday speech” (17). Therefore, Nongbri takes a pragmatic approach and defines “religion” to match this modern, Western intuition: “religion is anything that sufficiently resembles modern Protestant Christianity” (18)—or, less provocatively, “what most modern people appear to mean by religion is a kind of inner sentiment or personal faith ideally isolated from secular concerns” (8). Nongbri notes that he does not think this sort of definition is a good one, merely that it is the popular one (18, discussing a quote from Karen Armstrong), and it is this popular notion of religion that he wishes to argue against. The remainder of this chapter is a preliminary historical survey of the usage of the terms “religion,” “religions,” and “World Religions,” along with a brief discussion of why Nongbri finds those categories to be problematic.

In chapter 2, Nongbri surveys three classical languages—Latin, Greek, and Arabic—and discusses terms in each of these languages that are frequently translated into English as “religion”: Latin religio, Greek thrēskeia, and Arabic dīn, milla, and umma. Throughout the chapter, Nongbri highlights that these five classical words, though they are often translated as “religion,” do not mean what moderns mean by “religion.” He spends the most time discussing religio, and for obvious reason: it is the source of the English word “religion,” and he covers nearly two millennia of uses. Surveying a multitude of Latin sources, both pagan and Christian, from the second century BCE to the seventeenth century CE, Nongbri traces the development of religio from its original Roman sense of “scruples” (for example, in Plautus and Terence) to its modern definition as an “inward persuasion of the mind” (34, translating Locke), noting the range of meanings the term held in between the two endpoints. Curiously, Nongbri does not incorporate James B. Rives’ Religion in the Roman Empire either in this section or elsewhere in the book. One would imagine that incorporating Rives would only serve to further nuance his argument.

Nongbri spends substantially less time tracking the development of thrēskeia, the Greek word that, like religio, is often translated as “religion.” He tracks the development of the term from classical Greek (namely, Herodotus), where thrēskeia carries the sense of “rituals,” through the heyday of the Byzantine Empire in the 11th century (namely, the Greek version of Barlaam and Ioasaph), where it maintains the same sense. Lastly, Nongbri explores the sense of the Arabic words dīn (“custom, usage, judgment, direction, retribution” [41]), milla (“law or sect” [44]), and umma (“customs, traditions, and values” [44, quoting Denny]) in their Quranic context.

In chapter 3, Nongbri explores four historical cases that modern interpreters have seen as the beginning of a religious-secular divide: the Maccabean revolt, as interpreted by scholars like William Cantwell Smith; Cicero’s On Divination and On the Nature of the Gods, as interpreted by Mary Beard; Eusebius’ Preparatio evangelica and Demonstratio evangelica, as interpreted by Daniel Boyarin; and early Islam, as interpreted by Bernard Lewis. With regard to the Maccabees, Nongbri contrasts Smith’s argument—that the Greek term ioudaismos should be translated as “Judaism”—with arguments like those of Shaye J. D. Cohen and Steve Mason, who argue that ioudaismos refers to Judean customs, rather than a religion called “Judaism.” In discussing Cicero, Nongbri agrees with Beard that “something new is going on here with Cicero and his contemporaries” (53), but critiques her description of this new thing as “religion,” since it does not match the modern conception of religion. With Eusebius, Nongbri discusses how Eusebius’ use of christanismos parallels the Maccabean use of ioudaismos, such that christianismos refers to a set of customs practiced by an ethnicity (in this case, the christianoi). Finally, Nongbri critiques Lewis’s idea that early Islam saw itself as a new religion among other religions; instead, he argues, following Fred M. Donner, early Islam saw itself not as a new religion, but as standing in continuity with prior traditions.

Chapter 4 discusses Christianity’s relationship with three “others”—Mani and Manichaeism, early Islam, and the Buddha—which Christians saw as heretical Christian figures or beliefs, rather than as separate religions or religious figures. Mani and his followers, Nongbri argues, did not see themselves as founding a new religion, but rather saw themselves as Christians, and were engaged in polemics with orthodox Christianity: “in some ways, [the Manichaeans] were the mirror image of the orthodox Christians who persecuted them. That is to say, Manichaeans viewed themselves as Christians, and they saw ‘orthodox’ Christians as inferior, or we might even say ‘heretical’” (71). Likewise, John of Damascus, in his Peri haireseōn, lists Muhammad and his followers as heretics; he claims that Muhammad was instructed by an Arian monk, then founded a hairesis, which his people accepted as divine. Finally, Nongbri discusses how the story of Barlaam and Ioasaph is a Christianized version of the Buddha’s biography, and that Christians canonized the Buddha under the name of Ioasaph—implying that the Christians did not see Buddhism as a separate religion, but as an extension of their own.

Chapter 5 skips ahead several hundred years, to the 16th and 17th centuries. Nongbri first surveys the use of christiana religio in early Christian authors (like Augustine and Lactantius), then moves forward to the Renaissance and then the Reformation, where he examines the use of prisca theologia—Ancient Theology; that is, Christian theology found among pre-Christian authors—and christiana religio in the sixteenth- and seventeenth-century Italian Neo-Platonists (like Marsilio Ficino and Giordano Bruno). He finds that the Italian Neo-Platonists conceived of the christiana religio as but one religio among many religiones. Nongbri then examines how the English Deists of the seventeenth and early eighteenth centuries (namely, Edward Lord Herbert and John Toland) used religio; he finds that their usage of the term begins to approximate what we today mean by “religion”: different groups of faith and practice that should be seen as equally important. Next, Nongbri looks at Jean Bodin’s Six Books of the Commonwealth, where Bodin argues that if a state cannot achieve uniformity of religion, it should allow different groups to live according to their own beliefs. Finally, Nongbri discusses John Locke’s Letter Concerning Toleration, where Locke argues that one’s beliefs have no place in the public sphere, and are ideally kept private; Nongbri argues that this view, while still somewhat different from the contemporary valences of the word “religion,” reflects a “turning point” (104) in the definition of the term.

Chapter 6 explores the discovery, among Westerners at least, of different religious traditions during the colonial era, namely Hinduism, the practices of the Hottentots in Southern Africa, and Shinto. Nongbri first gives a historical account of the Western discovery of these different religions, then examines how the colonialists tried to classify and systematize them. Basically, Nongbri asserts, the colonialists tried to reconcile their belief that (Protestant) Christianity was the “true religion” (as with Samuel Purchas, 120) with the variety of religions they found around the world; in the end, they claimed that all religions are the same in essence, but have different manifestations, and that religion was a private, not a public, affair. In concluding the chapter, Nongbri argues that the category of World Religions—and, more generally, that religion is “simply there” (129) in all cultures throughout all of history—is an artifact of the colonial age, and should be recognized as such.

Chapter 7 is a historical account of the development of the study of ancient religion, from which Nongbri argues that historians and classicists, although acknowledging that the modern valences of the term “religion” are often ill-suited for describing the practices of the ancient world, nonetheless continue to use the term. Nongbri begins the chapter by surveying the development of studying Greek and Roman religion from the beginning of the modern era, where it was seen as demon-worship, to the present, where it is seen as something totally different from modern understandings of religion. He then traces the “birth and growth of a new ‘ancient religion’” (143), that of ancient Mesopotamia, which, he argues, more or less followed the changes in scholars’ conceptions of religion, ending in defining Mesopotamian religion with reference to “religious experience” or “feelings,” a category Nongbri disputes throughout the book. Nongbri concludes that ascribing religion to an ancient society imposes a concept on ancient societies that those societies did not see in themselves, namely a concept of “religion” as separate from the secular.

In the conclusion, Nongbri proposes a shift in discourse, to replace religious studies’ current mode of analysis: “Religion could be deployed in nonessentialist ways to treat something as a religion for the purposes of analysis. . . . We would no longer ask the question ‘Is phenomenon X a religion?’ Rather we would ask something like ‘Can we see anything new and interesting about phenomenon X by considering it, for the purpose of study, as a religion?’” (155). Or, in relation to the ancient world, “religion can be used as a redescriptive concept for studying the ancient world. The question then becomes: What sort of definition or theory of religion should be used for this redescriptive project?” (157). These, I think, are very healthy ways to reframe the question.

In all, I think Nongbri’s book is a useful contribution to the study of religion, and especially to the study of religion in the ancient world. It brings religion scholars face-to-face with the history of a term that is central to our field of study, and it questions the assumptions about that term that lie hidden within scholarly discourse on the subject. In the end, Nongbri’s proposals are quite helpful, and provide a way for religion scholars to be fair to ancient and/or non-Western sources, while still using the categories of study they have inherited.

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Forthcoming: vHMML: An Online Environment for Manuscript Studies

The Hill Museum and Manuscript Library (HMML) at Saint John’s University, in Collegeville, Minnesota, has received a grant to create vHMML, “an online environment for manuscript studies.” From the announcement:

vHMML will consist of six closely-linked, interoperable, and mutually-reinforcing online components:

1. School: instructional material in various formats for teaching the paleography and codicology for languages/cultures represented in HMML’s collections (Latin, Syriac, Ge‘ez, Christian Arabic, Armenian);

2. Scriptorium: a sophisticated collaborative workspace able to support a variety of manuscript-related projects using manuscript images from HMML’s collection and imported from other sources, and providing tools for studying their form and content;

3. Lexicon: a crowd-sourced glossary for manuscript studies inclusive of western and non-western manuscripts;

4. Folio Collection: thickly-described sample manuscript folios from HMML’s collections, supplemented by images supplied by other institutions or individuals, which will illustrate the chronological and regional development of writing styles;

5. Library: other HMML digital resources supportive of manuscript study such as classic works on paleography, manuscript catalogs, and videos;

6. Blog: a central point for communication and feedback gathering about vHMML.

It looks like a really good project to me, and I’m excited to see it when it’s done!

(via Reddit)

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Two Definitions of “Evolutionist” and a Way Forward

Lately, I’ve become interested in evolutionary studies in fields other than the natural sciences — evolutionary linguistics, evolutionary cultural studies, evolutionary religious studies — and, as I’ve been reading the literature, I’ve noticed a definition of “evolutionist” that I was previously unfamiliar with, one that is purely descriptive, in contrast to the polemical sense I had known previously.

I had previously only heard the term used in the sense of “someone who believes in evolution, rather than divine creation of the earth,” often with the connotation of “someone who is non- or anti-Christian, and who holds a religious, or near-religious, belief in science.” In this sense, it is mostly a polemical term: evolutionist in contrast with creationist. Here’s an example of evolutionist used in this sense:

In the secular media, for instance, the debate is often described as “creationism vs. evolution,” as if the “ism” should not apply to “evolution.” This is not accurate, because believing in evolution, like believing in creation, requires acceptance of a certain presuppositional dogma and requires placing one’s faith in a story about the unrepeatable past. …

Also, the term “religion” must be defined clearly. While beliefs and worship practices, procedures, and conduct are involved in religion, any belief system that purports to be a total explanation of reality is more-or-less religion. Thus, insofar as it is an attempt to explain why the world is the way it is, held to with ardor and faith, Darwinian evolution can thus be considered religion. …

Authors should be more precise when they—using a qualification—inform the reader of any assumed vertical change (when one kind of living thing is changed into another kind, as Darwinian evolutionists believe has happened regularly throughout life’s history, yet has not been shown).

Creationism vs. Evolutionism: And Attention to Word Meaning,” Answers in Genesis.

However, I’ve recently come across the term in a completely different context: evolutionist as “someone who studies the process of evolution from a scientific standpoint” or “someone who studies a phenomenon using the evolutionary process.” In this sense, the term carries no connotation of belief or disbelief in any faith. It is also a descriptive term; the -ist ending merely describes the person’s object of study, like in chemist, geologistlinguist, etc. For instance:

Early evolutionists could not resist proposing terms such as “savagery,” “barbarism,” and “civilization” for stages of sociocultural development — terms that would not survive the advent of professional anthropology. A second wave of evolutionists . . . could base their controlled comparisons on richer and more systematically collected ethnographic data. …

In its latest incarnation, evolution is seen as multilinear and can even be divided into topics such as cultural evolution, social evolution, and ethnogenesis. …

When general evolutionists need to ensure that their controlled comparisons and contrasts are being carried out on societies of the same level of complexity or sociopolitical integration, they have tended to create shorthand terms for different social forms or types.

Joyce Marcus, “The Archaeological Evidence for Social Evolution,” Annual Review of Anthropology 37 (2008): 251-266. Quote from 252.

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On doing a bit more research, it turns out that both senses of evolutionist are very old. The OED cites the Methodist 1866 Ladies’ repository, and gatherings of the West as an example of the term in its polemical sense. It also cites the 6th edition of Darwin’s On the Origin of Species as an example of the descriptive sense. It is worth noting, though somewhat unsurprising, that the polemical sense has mostly shown up in Christian literature, while the descriptive sense is more or less contained to scientific literature.

One wonders whether the difference in definitions is a contributing factor to strife between non-evolutionist Christians and non-Christian evolutionists. On the surface, they seem to be using the same terminology, but they have loaded the words with two completely different connotations. Maybe a first step to mutual understanding and acceptance would be for the two groups (or representatives thereof) to sit down, unpack the terms from each side’s viewpoints, and hammer out a single definition that both can agree on.

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Christian Cooperation in a Nutshell

“Many live in the illusion that the true unity of the church would be won if the great majority of Christians would agree to the same dogmatic formula. But identity of dogmatic formulas is of no importance. There must be unity in faith, that is, in unconditioned trust in the Word of God. Each one may say it and confess it as he wishes.”

Manfred Mezger, quoted in Werner Harenberg, Der Spiegel on the New Testament (London: Macmillan, 1970), 39.

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