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HISTORY of Christian Theology

Early Christian Beliefs that Changed the World

Theosis: Human Deification

What were the Christian beliefs that grabbed the attention of a diverse populace with such power that they changed the world? What was it about Christianity that allowed it to expand beyond its beginning as a small Jewish cult in a remote area of the world to become its largest religion?

Historians and theologians offer copious responses to these questions, but the real answer rests in the fact that its doctrine changed individual lives. People were not just intrigued with some new intellectual idea; they felt power from a source outside themselves that changed their behavior and how they looked at the world. They referred to this converting power as the Holy Spirit that elevated them to become better individuals, more holy, even divine. With this new outlook on life, individuals were capable of enduring extreme hardship with grace.

The apostle Paul encapsulated this concept when he told the Romans:

For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.1

The early Christian apostles taught that the whole purpose of our existence is to develop our capacity to love so we can increase our unity with the Divine to realize a more fulfilling eternal existence full of incomprehensible joy with family and loved ones. That was the essence of Christ’s great intercessory prayer uttered shortly before his crucifixion. Christ prayed to his Father in heaven for his apostles:

For them also which shall believe on me through their word; That they all may be one; as thou, Father art in me, and I in thee, that they also may be one in us. … [T]he glory which thou gavest me I have given them; that they may be one, even as we are one. … I in them, and thou in me, that they may be made perfect in one … that the love wherewith thou hast loved me may be in them, and I in them.2

This was Christ’s supplication at the start of the process we appropriately refer to as the atonement—or at-one-ment—with God. The atonement is the whole foundation of Christianity. It is the gospel or good news that Christians proclaim to the world.

There is an ancient saying in the Eastern Orthodox Church: “God became man that men may become gods.” It comes from the writings of the early Christian fathers, including the apologist Irenaeus, bishop of Lyons (c. 130–202). He wrote that God “became what we are in order to make us what he is himself.”3 Irenaeus also said,

If the Word became a man, it was so men may become gods. … Do we cast blame on Him [God] because we were not made gods from the beginning, but were at first created merely as men, and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, he declares, “I have said, Ye are gods; and all of you are sons of the Most High. … For it was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality.”4

There were many other references to God lifting mankind up to become divine in the writings of the early Church fathers. At about the same time that Irenaeus taught, Clement of Alexandria (c. 150–215) wrote: “Yea, I say, the Word of God became a man so you might learn from a man how to become a god.”5 Clement further stated,

If one knows himself, he will know God, and knowing God will become like God. … His is beauty, true beauty, for it is God, and that man becomes a god, since God wills it. So, Heraclitus was right when he said, “Men are gods, and gods are men.”6

Clement of Alexandria also stated that “he who obeys the Lord and follows the prophecy given through him … becomes a god while still moving about in the flesh.”7 The Christian philosopher Justin Martyr (c. 100–165) insisted that in the beginning, men “were made like God, free from suffering and death” and that they are thus “deemed worthy of becoming gods and of having power to become sons of the highest.”8 Additionally, Athanasius, bishop of Alexandria (c. 296–373), stated his belief in literal deification:

The Word was made flesh in order that we might be made gods. … Just as the Lord, putting on the body, became a man, so also we men are both deified through his flesh, and henceforth inherit everlasting life.9

Athanasius also observed, “For the Son of God became man so we might become god.”10

The concept of deification is not limited to Eastern Orthodoxy and early Christianity.11 The magnitude of this teaching is so great that it still casts a shadow on modern Western Christian thought, both Catholic and Protestant. C. S. Lewis put it well when he wrote:

Now, the whole offer which Christianity makes is this: that we can, if we let God have His way, come to share in the life of Christ. … If we share in this kind of life, we also shall be sons of God…Every Christian is to become a little Christ. The whole purpose of becoming a Christian is simply nothing else. … He said that we are “gods” and He is going to make good His words. If we let Him—for we can prevent Him, if we choose—He will make the feeblest and filthiest of us into a god or goddess, a dazzling, radiant, immortal creature, pulsating all through with such energy and joy and wisdom and love as we cannot now imagine, a bright stainless mirror which reflects back to God perfectly. … His own boundless power and delight and goodness. The process will be long and in parts very painful, but that is what we are in for. Nothing less. He meant what He said.12

This renowned Christian writer recognized that the essence of Christianity is our conversion to become as God, even though he did not believe that we would literally become a god. Early Christians felt a force that empowered them to become better individuals. It came from outside them and rested on them. They ascribed this power to be the Holy Spirit of God. They experienced miracles as this Holy Spirit changed their lives. They believed that God was all powerful and was even capable of transforming them into a god in the afterlife to become a joint heir with Christ, just as Paul told the Romans and as John mentioned in his Revelation, “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.”13 (Emphasis added.)

Redemption

The Christian converts experienced the influence of the Holy Spirit by accepting the Jewish concept of having a covenant relationship with the one true God, which covenant was tied to redemption through an atonement. Christians claimed that Jesus’s sacrifice explained how this atonement worked. This new covenant flourished as pagan gentiles were allowed to participate in this covenant relationship by being born again through baptism and the principle of adoption. The author of the Epistle to the Hebrews (believed by some to be Paul) explained the relationship between the old covenant (testament) and the new covenant (testament) through Jesus Christ.

What do the titles Old Testament and New Testament mean? Of course, they refer to the scriptures before Christ and after Christ, but why do we use the word testament and the distinction between an old and a new one? Modern-day people often think that it refers to a witness of God in two time periods. Even though there is some truth to this idea, it does not represent the true meaning of these titles of holy writ.

The word testament is a legal term of art that refers to a promise confirmed by a covenant, such as one’s last will and testament. It does not typically refer to a witness’s testimony, even though that word is derived from the oath the witness takes to tell the truth. Instead, it usually refers to a covenant. The Old Testament refers to the covenant God made with the house of Israel through Abraham and Moses, and the New Testament refers to the new covenant God made with humanity through Jesus Christ. So another way to say New Testament is New Covenant. A covenant is a binding promise made between two parties. When God covenants with humans, He sets the terms and conditions of his promise. If a human participant in a covenant with God complies with those terms and conditions, they are sure to receive the promised blessing from God, who cannot lie.

When the Lord established his covenant with the house of Israel through Moses, he directed that they should observe a Day of Atonement (Yom Kippur) each year, which was to be the most solemn and sacred of all their religious holidays. On this day, two goats were selected. One was given the name of Jehovah and sacrificed, and the other became the scapegoat that carried all the sins of the people away into the wilderness where it was abandoned.

The author of the Book of Hebrew explained how the annual observance of this sacred day symbolized Christ’s sacrifice for our sins. He described the culmination of this atoning ritual when the high priest went into the temple’s holiest sanctuary to complete the offering as payment to redeem the people from their sins. He pointed out that one’s last will and testament becomes effective when one dies, just as God’s covenant to redeem us was completed with Jesus’s crucifixion. He reminded the Jewish people that before their ancestors were carried away captive to Babylon, the prophet Jeremiah foresaw God establishing a new covenant with the house of Israel. He wrote:

This is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old.14

Paul then explained that the sacrifices in their temple foreshadowed Christ’s ultimate sacrifice for humanity on the cross. He taught:

And for this cause, he [Christ] is the mediator of the new testament, that by means of death … they which are called might receive the promise of eternal inheritance. For where a testament is, there must also of necessity be the death of the testator.15

The good news that Jesus died to satisfy justice and save us from our sins is fundamental to Christian doctrine. Unfortunately, deciding what those terms and conditions are has led to much debate and conflict among the various Christian denominations throughout the ages. Regardless, most agree that humans need to exercise faith, be baptized, and to allow God’s spirit to empower them to live good lives.
What was revolutionary with Christianity was that it expanded this opportunity to participate in a covenant relationship with God to gentiles. After Jesus’s resurrection, he told his apostles to share this message to all the world and not just the Jewish nation. He said:

Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.16

Paul was a young Pharisee committed to destroying what he saw as a new heretical Jewish cult, Christianity. On the way to Damascus, he was struck blind by a bright light and heard a voice declare that Jesus was the anointed one and that Paul was called to minister to the gentiles. After being healed by a Christian pastor, he dedicated his life to spreading the gospel message of hope and salvation through Jesus Christ to the gentiles throughout the Roman Empire.

Paul explained that God had opened up the opportunity for everyone to participate in this covenant relationship, enabling them to become sons and daughters of God to inherit all that God has in an afterlife full of joy. He explained that they could be adopted into the household of God by believing in Jesus’s divinity, repenting of their sins, and entering into a covenant relationship through baptism and living a good life. If they did this, God would bless them with His Spirit to guide them and strengthen them throughout their lives. Paul wrote:

For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.17

God sent forth his Son…to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.18

Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.

For if we have been planted together in the alikeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin…Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God.

Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.19

If ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.
But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ’s have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit.20

Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.21

Paul refers to Christ as the great high priest who entered into heaven to redeem us just as the Jewish high priest would pass through the veil of the temple each year on the day of atonement to enter into its holiest sanctuary to seek redemption for the Israelite people. The mercy seat of God on top of the ark of the covenant in the Israelite temple is symbolic of the throne of God’s grace to which Paul refersed. Thus, the message of redemption through the grace of God became available to all who choose to be born again, participate in the covenant, and become joint heirs with Christ. Reliance on God keeping his promise gave Christian converts hope, which became an anchor to their souls in time of trial.22

Redemption through Jesus’s sacrifice and God’s grace became one of the two pillars that sustained the early Church. The other pillar was the teaching of a physical resurrection from the dead.

Physical Resurrection and a Three-Tiered Heaven

The physical resurrection of humankind remains an official doctrine of most Christian denominations, but in practice, it has become just an afterthought. It was not always so. At first, the belief that humans would be resurrected with a physical body was the second core distinctive belief of the early Christians. Indeed, this doctrine was the primary teaching that set Christianity apart from all other belief systems. Today, Christians generally believe that the story of Jesus’s resurrection was unique because it demonstrated that our personal identity, spirit, or soul continues to exist after death, and the essence of our being does not cease to exist when we die. That did not grab anyone’s attention in antiquity since practically everyone already believed this.

Most cultures incorporate some concept of an afterlife. In the Greco-Roman world where Christianity began, the god Hermes helped guide the souls of the deceased to the underworld where the god Charon would ferry the spirits of the dead who had received the proper burial rites over the River Styx to Hades. The survivors even placed a coin in the mouth of the corpse at the time of its internment or cremation to pay Charon the fare for this passage. Romans even believed that the spirits of some of the deceased, called manes, functioned like guardian angels for their descendants. No, the idea that we continue to live after death was not new.

So why then was Christ’s resurrection such a big deal? It was important because Christ’s physical resurrection and our redemption through his death and resurrection were the main messages of the apostles and missionaries of the early church. Jesus did not just continue to exist as a spirit essence but was a living deified human being with a physical body. That was new. That was definitely unique. The notion that the dead would be eternally reunited with their material bodies to live forever as physical beings caught people’s attention. This was particularly strange in light of the Greco-Roman view of temporal matter as corrupt. Plato taught that we needed to be liberated from the degrading influence of our physical bodies in order to return to a blissful heavenly state. So, the concept of becoming reunited with our physical body to go to heaven seemed strange.

What happened to devalue the importance of human resurrection in Christianity? Three main factors: 1) the continued Hellenization (adoption of pagan Greek influence) of the church, 2) the objective of existence shifting from becoming like God to simply being saved to go to heaven, and 3) the pope declaring that one did not need to be resurrected to enjoy the full benefits of heaven.

Greek philosophy taught that only something that was eternal was divine, and temporal matter was corrupt, contributing to the belief in a God without body, parts, or passions (emotions). As previously mentioned, Greek philosophy taught that everything has a purpose (telos), which is tied to what makes that thing unique. Human beings, as the only creatures with rational minds, needed to use them in order to realize their telos or purpose of existence and to experience true happiness and fulfillment. Hence, emotions and appetites distract people from realizing their ultimate objective.

Greek philosophy’s emphasis on rationality over emotions contributed to the development of the concept of the Trinity and the incarnation of Christ. These creeds held that only Jesus has feelings and was able to suffer because he had a body, while the essence of God couldn’t because it consists of a passionless, incomprehensible first principle. The idea arose that God debased himself to receive a corporal body in order to save humankind from the corrupting influence of their temporal bodies with their appetites and passions. Thus, the importance of human resurrection was diminished.

The objective of existence shifted from becoming like God to simply going to heaven to be in God’s presence. The first step in this process occurred as the Christian community lost its early belief in a three-tiered heaven based on the level of one’s unification with the Divine. Paul referred to this concept of a heaven consisting of three levels while emphasizing the reality of a physical resurrection, which was under attack. He wrote:

But some man will say, How are the dead raised up? and with what body do they come? … There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead.23

Paul later wrote to the Corinthians about his vision of the highest of the three heavens:

It is not expedient for me doubtless to glory. I will come to visions and revelations of the Lord. I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth;) such an one caught up to the third heaven. And I knew such a man, (whether in the body, or out of the body, I cannot tell: God knoweth;) How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter.24

The concept of three heavens continued in early Christianity. The early Church father Clement of Alexandria wrote: “The elect will be received into one of three dwelling places signified by the figures, thirty, sixty and a hundred in the parable of the sower (Matthew 7:8).25”

The distinguished early third-century bishop Irenaeus also taught this doctrine. He wrote:

There is in this distinction between the habitations of those who produce an hundred-fold, and those who produce thirty-fold; the first will be taken up into the heavens, the second will dwell in paradise, and the last will dwell in the city; and it is on this account the Lord declared, “In my Father’s house are many mansions.” For all things belong to God, who supplies all with a suitable dwelling place; even as his Word says, that a share is allocated to all by the Father according as each person is or shall be worthy.26

However, some point out that John only referred to one heaven (probably the highest) in his vision recorded in the Book of Revelation. The concept of a three-tiered heaven succumbed to the Jewish and, to a lesser extent, Greek traditions of the afterlife consisting of only one heaven and hell.

The loss of the doctrine of three merit-based levels of heaven set the stage for Western Christianity’s paradigm shift regarding the purpose of life. Instead of the early church’s belief that our ultimate objective was unification with God by becoming like him, it changed to simply going to heaven to see God. This came about in the 4th and early fifth century when Augustine taught that the ultimate joy was to see God, call “beatific vision.” So, being saved to go to heaven became the goal. Sin and redemption became the focus, leading to theological disputes regarding original sin, works, grace, and predestination, which have consumed Western Christianity ever since.

One of these debates involved the need for a resurrected body in order to fully enjoy heaven. For several centuries after Augustine, the Church taught that one needed to be resurrected before one could fully benefit from the beatific vision of God. This idea came under attack during the scholastic period of the late Middle Ages because there was no logical explanation for it. The issue was hotly debated until Pope Benedict resolved the dispute in 1336 CE. He declared that everyone going to heaven would receive a fulness of joy. Resurrection was not needed, resulting in human resurrection becoming an afterthought in Western Christian doctrine and practice.

Early Christians Believed in a Personal God with a Body, Parts, and Passions

Contrary to popular belief, early Christians believed in a personal God with a body, parts, and passions.27 Christianity initially grew out of biblical Judaism’s worship of the personal God of the Torah, who most Jews believed had a physical body and male gender. This concept of a material God who entered into a personal covenant with His people and remained intimately involved in their lives contrasted deeply with the Greco-Roman philosophical concept of the form of the Good (the Ultimate Being) as a detached creative mind or force that was a perfect, eternal, changeless, immaterial essence, existing outside time and space and the source of all existence. Over five centuries, Plato’s ideas gradually supplanted the original Jewish concept of a personal, material God.

Even though there were many varying sects of Judaism during the time of Christ, the majority of the populace believed in the literal language in the Torah of an anthropomorphic material God.28 Judaism’s “rich legacy of anthropomorphism” was so strong that the Jewish midrash tells a story by the revered Rabbi Hoshaiah regarding the creation, in which the angels mistook Adam for God himself.29 There are volumes of respected research documenting the first- and second-century Rabbinical Jewish belief in a anthropomorphic corporal God.30

Even after Christianity matured beyond the cradle of its Jewish infancy, it continued to believe in a personal, material Father in Heaven and in His son, Jesus Christ, who had a separate resurrected physical body. The early Jewish doctrine was enhanced by the incarnation and resurrection of Jesus with a physical body. John the apostle strongly opposed the gnostic attack on Christ’s physical resurrection.31

The belief in a corporal God came under intense attack in the early third century by the Platonist Christian father Origen, who had such an extremely negative view of physicality that he castrated himself. Consequently, he exerted tremendous effort to convince the Christian community that their belief in a corporal God was misguided. From his apologetic writing, we learn how widespread this belief was. For example, he argues against the passage “God is a Spirit” in John 4:24—which today is used to prove God does not have a material body—because back then, it was understood that a spirit consisted of material substance that was more fine and subtle than flesh and bones, but it was still material.32 Origen was a very vocal and influential force in the early Church. His efforts were not just focused on attacking the widely held Christian belief in a physical God; they were centered on incorporating the rational Platonist philosophy into Christian theology, including the idea of reincarnation. Even though he failed with that last issue, he was widely successful in changing Christian’s view of God which was later reflected in the Nicene Creed.

He was opposed by Tertullian, who defended the original Christian doctrine from infection with heretical ideas based on Greek philosophy.33

[Tertullian] argued that (1) God, like all that exists, is embodied; (2) beings of spirit may take on more solid bodily form; (3) Christ in the Incarnation specifically took on flesh that was unqualifiedly human; (4) human flesh is a sacred and glorious substance; (5) the same fleshy body that falls in human death rises in the resurrection; and (6) Christ’s resurrected body is an everlasting and crucial attribute of the Godhead.34

He also taught that the material universe should be revered and not viewed as degenerate as the Platonists claimed.35
Tertullian was trained as a lawyer and was very articulate. He stressed that because Christianity was a revealed religion, we had to resort to God’s standard to resolve doctrinal questions. This standard consisted of the Old Testament, the writings of the apostles, and the traditions of the churches established by the apostles, all of which supported the literal physical resurrection of Jesus and a corporal God in heaven. He even used the widely held belief in a corporal Father in Heaven to support Jesus’s physical resurrection.36 Tertullian even wrote a book titled On the Flesh of Christ to prove that Jesus’s flesh was human flesh and that his spirit, which gave that flesh life, was of the same type that inhabits other human bodies, not some totally distinct deified essence. He also pointed out that even the few scriptures that could imply that God was merely a spiritual essence were misconstrued. For example, he explained that the reference to a natural body being raised to a spiritual body in 1 Corinthians 15:44 talks about a body of flesh and bone that is purified by the Holy Spirit.37 Even recent research points out that the reference in Colossians 1:15 to humans being created in the image of the invisible God does not mean “impossible to see” but “not currently seen,” just as Peter’s reference to the unknown God in Acts 17:33 did not mean unknowable but simply not currently known.38

Two hundred years later, the great theologian Augustine picked up Origen’s torch and continued to press Platonist ideas. Augustine’s mother was a Christian who strenuously tried to convert her son, but he “recoiled” at the prevalent Christian belief in a God with a physical body. He wrote, “I thought it outrageous to believe that you [God] had the shape of a human body and were limited within the dimensions of limbs like our own.”39 However, when he traveled to Italy and met Ambrose, the bishop of Milan, he learned of the allegorical interpretation of scripture that made it possible to assimilate Greek philosophical ideas into Christian theology. Ambrose was thus able to convince Augustine to become a Christian. Augustine then attempted to stamp out the remaining vestiges of the earlier belief in the Christian god containing three separate beings: the Father, with a corporal body; Jesus Christ, with a distinct resurrected physical body; and the Holy Spirit, and replace this belief with the Platonist concepts that led to the adoption of the Nicene Cread.

“Only after divine embodiment was rejected on philosophical (primarily Platonist) grounds was the image of God identified with the soul or rational aspect of the soul.”40 Thus, during the fourth and fifth centuries, the Church adopted creeds reflecting the Platonist concepts of a God without body, parts, or passions. Integrating these pagan philosophical ideas into Christianity created centuries of debate and even violent conflict. Eventually, they decided that the orthodox perspective of the Trinity was that only Christ had a physical body, which allowed him to suffer, but God the Father was not encumbered by a physical body and thus was not subject to emotions. This passionless God was the Great Lawgiver and Judge. Accordingly, the lay populace related more to a compassionate Jesus who condescended to become human than to God the Father, who appeared to be more austere. This perspective of Jesus decreased somewhat in the late Middle Ages when the clergy stressed Christ’s unity with the Father and his role as judge. So the adoration of Mary increased to fill the need for a relatable divine personality. This is when the Catholic doctrine of Mary’s immaculate conception was introduced. However, throughout all this doctrinal upheaval, many Christians took comfort in John’s testimony of a passionate Father in Heaven who loved humanity:

 

For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.41

Additional Resources

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Book, The Human Quest for Meaning
 

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Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

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The Golden Thread: A History of the Western Tradition, Volume I: The Ancient World and Christendom

by James Hankins and Allen C. Guelzo

"...a monumental work of reclamation and revival...The Golden Thread comes as a history, an argument, a treasure hoard." — The Wall Street Journal. It is a sweeping, resource-rich history of the ancient world and Christendom—designed for students and lifelong learners alike, and faithful to the enduring legacy of the Western tradition. This is Volume I of a two-part series tracing the story of Western civilization from antiquity to the modern age. Where do the threads that form the Western tradition originate, and how were they woven together over the two and a half millennia before A.D. 1500? What are the sources of our modern ideas about science, freedom, equality, law, good government, and virtue? These are the questions explored in The Golden Thread, Volume I: The Ancient World and Christendom. The story begins with the seminal culture of the classical Greeks and moves through the Hellenization of the east following the conquests of Alexander the Great. Hankins then narrates the rise and dominance of Rome and the fusion of Greco-Roman and Judea-Christian cultures in the Christian empire of the fourth century AD. The volume follows the history of Christendom from the fall of the Western Roman Empire, charts its centuries-long rivalry with the Islamic world, and culminates in the emergence of European civilization in the Middle Age and Renaissance. Written by two of the most distinguished historians of our time. It includes nearly 1000 curated images—sculptures, paintings, and artifacts—from the vaults of the West’s finest cultural institutions. Readers are not merely told what happened, but shown what was created—page after page alive with the rich architecture, sculpture, music, and painting and maps that gave visible form to the West’s most enduring aspirations.

Christian Theology

Christian Theology: An Introduction 6th Edition

by Alister E. McGrath

“The genius of Alister E. McGrath is his remarkable ability to write in a clear, concise, and lucid manner that draws both teachers and students to participate with the great thinkers of the Christian tradition, past and present. Education and illumination are the abundant fruits of this massive, well-organized text, which is sure to appeal to a wide range of Protestant, Catholic, and Orthodox audiences. For this we are indebted to the author.” Dennis Ngien, Professor of Systematic Theology, Tyndale University College and Seminary, Toronto, Canada. “For sheer comprehensiveness, clarity, and coherence, Alister McGrath has produced the definitive textbook. Always accurate and engaging, students are gently introduced to the gift of Theology in a memorable way.” Ian S. Markham, Dean and President of Virginia Theological Seminary.

The Christian Theology Reader

The Christian Theology Reader

by Alister E. McGrath

Regarded as the leading text in Christian theology for the last 25 years, Alister E. McGrath’s The Christian Theology Reader is now available in a new 5th edition featuring completely revised and updated content. It brings together more than 350 readings from over 200 sources that chart 2,000 years of Christian history, situates each reading within the appropriate historical and theological context with its own introduction, commentary, and study questions, includes new readings on world Christianity and feminist, liberation, and postcolonial theologies, as well as more selections by female theologians and theologians from the developing world, and contains additional pedagogical features, such as new discussion questions and case studies, and a robust website with new videos by the author to aid student learning. It is designed to function as a stand-alone volume, or as a companion to Christian Theology: An Introduction, 6th edition, for a complete overview of the subject.

Church History in Plain Language

Church History in Plain Language

by Bruce Shelley and Marshall Shelley

Bruce Shelley's classic history of the church brings the story of global Christianity into the twenty-first century. Like a skilled screenwriter, Shelley begins each chapter with three elements: characters, setting, plot. Taking readers from the early centuries of the church up through the modern era he tells his readers a story of actual people, in a particular situation, taking action or being acted upon, provides a window into the circumstances and historical context, and from there develops the story of a major period or theme of Christian history. Covering recent events, this book also: Details the rapid growth of evangelical and Pentecostal Christianity in the southern hemisphere; Addresses the decline in traditional mainline denominations; Examines the influence of technology on the spread of the gospel; Discusses how Christianity intersects with other religions in countries all over the world. For this fifth edition, Marshall Shelley brought together a team of historians, historical theologians, and editors to revise and update this father's classic text. The new edition adds important stories of the development of Christianity in Asia, India, and Africa, both in the early church as well as in the twentieth and twenty-first centuries. It also highlights the stories of women and non-Europeans who significantly influenced the development of Christianity but whose contributions are often overlooked in previous overviews of church history. This concise book provides an easy-to-read guide to church history with intellectual substance. The new edition of Church History in Plain Language promises to set a new standard for readable church history.

Christianity: The First Three Thousand Years

Christianity: The First Three Thousand Years

by Diarmaid MacCulloch

The New York Times bestseller and definitive history of Christianity for our time—from the award-winning author of The Reformation and Silence. A product of electrifying scholarship conveyed with commanding skill, Diarmaid MacCulloch's Christianity goes back to the origins of the Hebrew Bible and encompasses the globe. It captures the major turning points in Catholic, Protestant, and Orthodox history and fills in often neglected accounts of conversion and confrontation in Africa, Latin America, and Asia. MacCulloch introduces us to monks and crusaders, heretics and reformers, popes and abolitionists, and discover Christianity's essential role in shaping human history and the intimate lives of men and women. And he uncovers the roots of the faith that galvanized America, charting the surprising beliefs of the founding fathers, the rise of the Evangelical movement and of Pentecostalism, and the recent crises within the Catholic Church. Bursting with original insights and a great pleasure to read, this monumental religious history will not soon be surpassed.

Ancient Christianities

Ancient Christianities: The First Five Hundred Years

by Paula Fredriksen

How, over the course of five centuries, one particular god and one particular Christianity came to dominate late Roman imperial politics and piety. The ancient Mediterranean teemed with gods. For centuries, a practical religious pluralism prevailed. How, then, did one particular god come to dominate the politics and piety of the late Roman Empire? In Ancient Christianities, Paula Fredriksen traces the evolution of early Christianity—or rather, of early Christianities—through five centuries of Empire, mapping its pathways from the hills of Judea to the halls of Rome and Constantinople. The New Testament, as we know it, represents only a small selection of the many gospels, letters, acts of apostles, and revelations that circulated before the establishment of the imperial church. It tells how the gospel passed from Jesus, to the apostles, thence to Paul. But by using our peripheral vision, by looking to noncanonical and paracanonical texts, by availing ourselves of information derived from papyri, inscriptions, and archaeology, we can see a different, richer, much less linear story emerging. Fredriksen brings together these many sources to reconstruct the lively interactions of pagans, Jews, and Christians, tracing the conversions of Christianity from an energetic form of Jewish messianism to an arm of the late Roman state.

The Story of Christianity

The Story of Christianity: The Early Church to the Dawn of the Reformation

by Justo L. González

In The Story of Christianity: Volume 1, Justo L. González, author of the highly praised three-volume History of Christian Thought, presents a narrative history of Christianity, from the Early Church to the Dawn of the Protestant Reformation. From Jesus’ faithful apostles to the early reformist John Wycliffe, González skillfully traces core theological issues and developments within the various traditions of the church, including major events outside of Europe, such as the Spanish and Portuguese conquest of the New World. This updated and expanded edition incorporates recent archaeological discoveries about the life of Early Christian Communities, as well as important contemporary research revealing the significant role of women throughout the history of the church. With lively storytelling, The Story of Christianity provides a fascinating and panoramic history of the dramatic events, colorful characters, and revolutionary ideas that shaped the first fifteen centuries of the church.

Catholicism: A Journey to the Heart of the Faith

Catholicism: A Journey to the Heart of the Faith

by Robert Barron

What is Catholicism? A two-thousand-year-old living tradition? A worldview? A way of life? A relationship? A mystery? In Catholicism, Bishop Robert Barron examines all these questions and more, seeking to capture the body, heart, and mind of the Catholic faith. Starting from the essential foundation of Jesus Christ’s Incarnation, life, and teaching, Bishop Barron moves through the defining elements of Catholicism—from sacraments, worship, and prayer, to Mary, the Apostles, and saints, to grace, salvation, heaven, and hell—using his distinct and dynamic grasp of art, literature, architecture, personal stories, Scripture, theology, philosophy, and history to present the Church to the world. Paired with his documentary film series of the same title, Catholicism is an intimate journey capturing “the Catholic thing” in all its depth and beauty. Eclectic, unique, and inspiring, Bishop Barron brings the faith to life for a new generation in a style that is faithful to timeless truths while simultaneously speaking in the language of contemporary life.

The Story of the Christian Church

The Story of the Christian Church

by Jesse Lyman Hurlbut

No institution has spanned more centuries and more continents than the Christian church. Its dramatic story is one of bloodshed and peace, corruption and purity. Here Dr. Hurlbut retells this story in an objective, concise, and clear style, emphasizing the spirit of the church, its growth and maturation, and the causes leading to historic events and their resulting influence. Accurate, up-to-date, and vividly presented, Hurlbut's Story of the Christian Church traces the six general periods of church history from A.D. 30 to the present day. A concluding section, covering the period since Dr. Hurlbut's death, has been added in this revised edition, thus giving the reader a complete, easily understood overview of the Christian church. Designed for two audiences, this book contains outlines and references in the margins to aid the student or teacher along with a continuous narrative and numerous illustrations for the general reader. It is ideal for Sunday school use, since it includes suggested outlines and review questions for each chapter at the end of the book.

History of the Christian Church, 8 volumes

History Of The Christian Church (The Complete Eight Volumes In One)

by Philip Schaff

A monumental work tracing the development of Christianity from its inception to the modern era. Spanning eight volumes condensed into one comprehensive edition, Schaff meticulously examines the growth of Christian doctrine, the evolution of church institutions, and the profound impact of key figures and events on global religious history. Through detailed scholarship and engaging narrative, Schaff provides readers with a thorough understanding of Christianity's journey through the centuries, making this work an essential resource for scholars and enthusiasts alike.

The Lessons of History

The Lessons of History

by Will and Ariel Durant

A concise survey of the culture and civilization of mankind, The Lessons of History is the result of a lifetime of research from Pulitzer Prize–winning historians Will and Ariel Durant. With their accessible compendium of philosophy and social progress, the Durants take us on a journey through history, exploring the possibilities and limitations of humanity over time. Juxtaposing the great lives, ideas, and accomplishments with cycles of war and conquest, the Durants reveal the towering themes of history and give meaning to our own.

1 Romans 8:14–17

2 John 17:20–23, 26.

3 Irenaeus, Against Heresies, 5, pref.

4 Irenaeus, Against Heresies 4.38 (4); see also Against Heresies Book III, Chapter 19

5 Clement of Alexandria, Exhortation to the Greeks, 1

6 Clement of Alexandria, The Instructor, 3.1; see also Stromateis, 23

7 Clement of Alexandria, “Book VII, Chapter XVI”, The Stromata, or Miscellanies, retrieved 2012-11-06

8 Justin Martyr, Dialogue with Trypho, 124

9 Athanasius, Against the Arians, 1.39, 3.34

10 St. Athanasius, On the Incarnation: De Incarnatione Verbi Dei, 54, 3: PG 25, 192B

11 Tad R. Callister, The Inevitable Apostasy and the Promised Restoration, (Salt Lake City: Deseret Book Company, 2006), 146–152.

12 C. S. Lewis, Mere Christianity, 177.

13 Revelation 21:7 (emphasis added)

14 Hebrews 8:10–13; see Jeremiah 31:31–35

15 Hebrews 9:15-17

16 Matthew 28:19–20

17 Galatians 3:26–29

18 Galatians 4:4–7

19 Romans 6:3–12

20 Galatians 5:18–25

21 Hebrews 4:14–16

22 See Hebrews 6:18–19

23 1 Corinthians 15:35, 40–42

24 2 Corinthians 12:1–7 (emphasis added)

25 Barker, Apostasy from the Divine Church, p. 69; citing, Tixorant, Histoire des Dogmes dans l’Antiquite Chretienne, Vol. I, p. 296.

26 Barker, Apostasy from the Divine Church, p. 69; citing, Irenaeus, Against Heresies, v.2.

27 Callister, The Inevitable Apostasy, 114–125.

28 Jacob Neusner, The Incarnation of God: The Character of Divinity in Formative Judaism (Philadelphia: Fortress, 1988) 3, 4, 6, 12, 17. See also George Foot Moore, Judaism in the First Centuries of the Christian Era: The Age of the Tannaim (Cambridge: Harvard University Press, 1927), 1:421, 438; Gedaliahu G. Stroumsa, “Form(s) of God: Some Notes on Metatron and Christ,” Harvard Theological Review 76 (1983): 269–88, at 271.

29 Ibid

30 Alon Goshen Gottstein, “The Body as Image of God in Rabbinic Literature,” Harvard Theological Review 87 (1994): 172. See also Stroumsa, “Form(s) of God,” 269–88, esp. 277–79; and G. Scholem, Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition, 2nd ed. (New York: Jewish Theological Seminary, 1965), 36–42; Scholem, On the Mystical Shape of the Godhead (New York: Schocken Books, 1991), 21–55; and Arthur Marmorstein, The Old Rabbinic Doctrine of God (1937; reprint, New York: Ktav, 1968).

31 Ibid

32 Origen, De Principiis 1.1 (ANF 4:242).

33 For a summary of Tertullian’s views on God, see Norris, Early Christian Theology, 81–105.

34 David L. Paulsen, “Divine Embodiment: The Earliest Christian Understanding of God,” in Early Christians in Disarray: Contemporary LDS Perspectives on the Christian Apostasy, ed. Noel B. Reynolds (Provo, UT: Foundation for Ancient Research and Mormon Studies, 2005), 270, citing, Norris, Early Christian Theology, 81–105.

35 Tertullian, On the Flesh of Christ 1.4 (ANF 3:524); see also Tertullian, Treatise on the Soul 1.27 (ANF 3:208), and Tertullian, On the Resurrection of the Flesh 1.7 (ANF 3:550), 1.18 (ANF 3:557–58); 1.6 (ANF 3:549–50).

36 Origen, De Principiis 1.1 (ANF 4:242).

37 Tertullian, On the Resurrection of the Flesh 1.53 (ANF 3:587). See also Tertullian, Treatise on the Soul 1.11 (ANF 3:191).

38 Paulsen, “Divine Embodiment,” 266.

39 Augustine, Confessions 5.10 (104–5).

40 Paulsen, “Divine Embodiment,” 245–46.

41 John 3:16–17

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