WEBVTT 00:01.400 --> 00:03.530 Prof: Okay we're going to talk about several different 00:03.531 --> 00:05.341 things today, several different texts, 00:05.344 --> 00:08.044 because we're coming up to the end of the semester. 00:08.039 --> 00:12.739 I often conclude with two different lectures that talk 00:12.744 --> 00:16.034 about the rise of institutionalism and 00:16.029 --> 00:19.579 institutionalization of the church, 00:19.580 --> 00:22.280 but I've decided this year to combine them into one. 00:22.280 --> 00:25.060 That's why your reading list, your reading for today, 00:25.060 --> 00:29.070 had some canonical material, the letters of Ignatius, 00:29.070 --> 00:31.790 you're also asked to read the Didache, 00:31.790 --> 00:35.140 another non-canonical early Christian writing because I want 00:35.143 --> 00:37.193 to pull different themes together. 00:37.190 --> 00:41.290 So next time, the last class of the course, 00:41.290 --> 00:43.780 the last lecture, I want to then address the 00:43.779 --> 00:47.599 kinds of big questions you might have been having all semester, 00:47.600 --> 00:52.250 which can be something like, how did this little bitty group 00:52.247 --> 00:57.127 of people following this unknown Jew in Syrian Palestine in the 00:57.131 --> 01:01.071 first century become this huge world religion? 01:01.070 --> 01:03.930 What's the continuity, if any, because I've been 01:03.933 --> 01:06.363 stressing all-- in the whole semester the 01:06.356 --> 01:09.796 differences between contemporary notions about Christianity, 01:09.799 --> 01:12.609 what Christianity is, what is orthodox Christianity 01:12.607 --> 01:15.927 for people in our day and age, what people assume Christianity 01:15.927 --> 01:16.587 is all about. 01:16.590 --> 01:19.390 I've been talking about how that's very different from the 01:19.385 --> 01:22.275 canonical Christianity that we see in the New Testament, 01:22.280 --> 01:24.660 and it's even more different from some of the non-canonical 01:24.662 --> 01:27.212 Christianity that we've seen in things like the Acts of Paul 01:27.209 --> 01:27.989 and Thecla. 01:27.989 --> 01:31.299 Next time I will talk about the bigger issue of the growth of 01:31.299 --> 01:34.769 Christianity from this fledgling little movement and a few house 01:34.772 --> 01:37.812 churches scattered around in Greek cities in the Eastern 01:37.806 --> 01:38.906 Mediterranean. 01:38.910 --> 01:43.500 I'll also talk next time a little about what is post-modern 01:43.503 --> 01:45.883 interpretation of scripture. 01:45.879 --> 01:48.429 I did talk a bit about the theological interpretation of 01:48.432 --> 01:50.892 scripture and how that's different from the historical 01:50.893 --> 01:53.493 critical interpretation of scripture that you're learning 01:53.492 --> 01:54.562 in this semester. 01:54.560 --> 01:57.570 If you really want to get into theological interpretation of 01:57.566 --> 02:00.366 scripture in an academic environment you need to do that 02:00.370 --> 02:03.330 through something like the Divinity School or in a seminary 02:03.328 --> 02:05.648 because that's, of course, where they're 02:05.650 --> 02:08.650 supposed to be teaching people how to interpret this text for 02:08.650 --> 02:10.000 contemporary Christians. 02:10.000 --> 02:12.530 That's not what we're going to talk about in this course most 02:12.528 --> 02:13.118 of the time. 02:13.120 --> 02:16.050 I have hinted at that, but there's also a way of 02:16.050 --> 02:19.980 approaching scripture that might be considered not the canonical 02:19.980 --> 02:23.790 traditional way of theological interpretation and also not the 02:23.786 --> 02:27.026 modernist way of modern historical criticism, 02:27.030 --> 02:31.050 and that's what we might call post-modern approaches to the 02:31.054 --> 02:32.854 text, and even to the text as 02:32.854 --> 02:33.834 scripture itself. 02:33.830 --> 02:37.030 Next time I'll address some of those bigger issues about the 02:37.025 --> 02:40.275 New Testament that I've kind of put on the side for the whole 02:40.275 --> 02:40.975 semester. 02:40.979 --> 02:44.429 Today we're taking a first step toward that because I'm going to 02:44.428 --> 02:47.218 look at some canonical material in this lecture, 02:47.220 --> 02:50.970 but I'm also going to look at the letters of Ignatius and the 02:50.973 --> 02:54.543 Didache to show you how the church started becoming 02:54.538 --> 02:58.288 institutionalized in ways that look more familiar to us after 02:58.292 --> 03:01.422 the period of the New Testament composition. 03:01.419 --> 03:07.499 How do you create and maintain unity in a social movement? 03:07.500 --> 03:10.720 That's what early Christian leaders had to face pretty 03:10.722 --> 03:11.332 quickly. 03:11.330 --> 03:13.410 We've already seen that in Paul's letters, 03:13.405 --> 03:13.805 right? 03:13.810 --> 03:17.370 In 1 Corinthians shows a church that is at odds with itself. 03:17.370 --> 03:20.320 People disagreeing about what the basic nature of the Gospel 03:20.318 --> 03:22.638 is, and Paul writes 1 Corinthians 03:22.641 --> 03:24.391 in order, the whole theme of 1 03:24.393 --> 03:26.873 Corinthians is, you are the united body of 03:26.872 --> 03:28.962 Christ now start acting like it. 03:28.960 --> 03:32.150 And so Paul's trying to get a fractured church to see so it's 03:32.151 --> 03:32.631 united. 03:32.628 --> 03:35.528 There are different ways you can see this being done in early 03:35.532 --> 03:36.262 Christianity. 03:36.258 --> 03:39.588 Paul, of course, didn't have church structures 03:39.590 --> 03:40.700 to appeal to. 03:40.699 --> 03:43.829 Paul couldn't say something like, if you have a question go 03:43.830 --> 03:44.750 to your bishop. 03:44.750 --> 03:46.910 He also couldn't say, look at the New Testament, 03:46.907 --> 03:48.697 he was writing it at the time. 03:48.699 --> 03:50.239 There wasn't anything like that to look at. 03:50.240 --> 03:53.420 Paul exercised his own charismatic authority. 03:53.419 --> 03:56.489 By that, we mean that in the sort of Weberian sociological 03:56.494 --> 03:59.734 sense of an authority that doesn't derive from an office, 03:59.729 --> 04:03.219 from any kind of official office that Paul had, 04:03.218 --> 04:05.438 but it derives from simply his force of character. 04:05.438 --> 04:10.268 When someone has a leadership position that derives more from 04:10.269 --> 04:13.489 their personality, their force of character, 04:13.494 --> 04:17.124 their ideas than it does from an official office then that's 04:17.115 --> 04:20.425 charismatic authority as opposed to an official kind of 04:20.430 --> 04:22.210 institutional authority. 04:22.209 --> 04:23.819 That's what Paul had to deal with. 04:23.819 --> 04:25.889 That's what all the earliest leaders of these little house 04:25.891 --> 04:26.911 churches had to deal with. 04:26.910 --> 04:31.720 They had to push their own ideas of what the church meant, 04:31.720 --> 04:33.910 of what the body of Christ meant, of what was proper 04:33.910 --> 04:35.640 ethics, of what proper interpretation 04:35.637 --> 04:37.327 of scripture, and they had to do it on the 04:37.329 --> 04:39.659 strength of their own character and their force of personality. 04:39.660 --> 04:43.470 That was one way that people tried to create unity in this 04:43.473 --> 04:45.283 early fledgling movement. 04:45.279 --> 04:47.239 Gradually, of course, you have other ways of 04:47.238 --> 04:47.828 developing. 04:47.829 --> 04:51.459 Another way of developing unity that we see around this time is 04:51.458 --> 04:52.978 hierarchical leadership. 04:52.980 --> 04:55.910 You have officers, you have people who are either 04:55.910 --> 04:59.270 elected or appointed as officers, and they control unity 04:59.267 --> 05:01.707 and enforce unity from the top down. 05:01.709 --> 05:04.509 And you can see this, therefore, in modern 05:04.511 --> 05:07.451 Christianity, modern religious movements. 05:07.449 --> 05:11.919 The Roman Catholic Church has bishops, and cardinals, 05:11.920 --> 05:13.210 and the Pope. 05:13.209 --> 05:16.709 And everybody who knows anything about Roman Catholicism 05:16.711 --> 05:19.961 knows that what the Pope and the cardinals say goes, 05:19.958 --> 05:21.548 or it's supposed too. 05:21.550 --> 05:25.710 American Roman Catholics and a lot of northern western European 05:25.706 --> 05:29.596 Catholics sometimes don't go along with The Vatican on many 05:29.595 --> 05:32.315 things, but the structure of the Roman 05:32.324 --> 05:36.304 Catholic Church is intended to help maintain unity by the means 05:36.303 --> 05:39.643 of an official hierarchical leadership structure. 05:39.639 --> 05:42.999 You also have different Protestant ways to do this which 05:43.004 --> 05:45.334 are constitutional kinds of systems. 05:45.329 --> 05:49.359 When say, the Presbyterians, have debates about whether to 05:49.355 --> 05:52.965 ordain homosexuals, whether to allow gay marriages, 05:52.971 --> 05:56.051 the ordination of women, which was the debate that 05:56.045 --> 05:59.265 really rocked the Presbyterian church and many other churches 05:59.274 --> 06:01.904 back in the 1970s, most of them got over that by 06:01.901 --> 06:03.741 now; now the thing that's rocking 06:03.740 --> 06:04.820 them is sexuality. 06:04.819 --> 06:08.059 When they had disagreements they would go to the general 06:08.064 --> 06:10.134 convention, which occurs every year, 06:10.127 --> 06:13.327 and you have people elected out of different local churches and 06:13.327 --> 06:14.767 parishes, and presbyteries, 06:14.769 --> 06:16.629 they call them the Presbyterian Church, 06:16.629 --> 06:19.369 and those people who are themselves basically elected 06:19.367 --> 06:22.367 from their local churches and their local presbyteries are 06:22.367 --> 06:24.787 representatives to the general convention. 06:24.790 --> 06:27.170 It looks very much like American politics. 06:27.170 --> 06:28.930 It's not much of an accident. 06:28.930 --> 06:31.870 The American Constitution to some extent, 06:31.870 --> 06:36.030 is based on what was a more Presbyterian Protestant kind of 06:36.029 --> 06:38.569 church polity, of having different houses of 06:38.569 --> 06:40.389 representatives and this sort of thing. 06:40.389 --> 06:43.339 So American denominations, Protestant denominations, 06:43.339 --> 06:45.489 which were growing up at the same time, 06:45.490 --> 06:48.260 as different Protestant movements were growing up, 06:48.259 --> 06:51.319 and at the same time as American constitutionalism was 06:51.321 --> 06:53.941 growing up, all influenced each other. 06:53.940 --> 06:57.340 That's another way to maintain unity that Protestant churches 06:57.336 --> 06:58.126 tend to use. 06:58.129 --> 07:01.269 Then you have other churches in America that are very free 07:01.273 --> 07:01.883 churches. 07:01.879 --> 07:04.649 I grew up in a denomination that didn't even call itself a 07:04.653 --> 07:07.143 denomination because it considered itself simply the 07:07.136 --> 07:09.036 Church, called the Church of Christ, 07:09.043 --> 07:11.933 and the Churches of Christ don't have any national offices, 07:11.930 --> 07:15.010 no place you can go anywhere in the world like there are for 07:15.014 --> 07:17.944 most other denominations that have a national office with 07:17.942 --> 07:20.922 officers and set rules and decide on hymn books and decide 07:20.923 --> 07:22.653 on Sunday school materials. 07:22.649 --> 07:24.849 There's nothing like that anywhere in the world. 07:24.850 --> 07:27.950 These churches are all completely autonomous and 07:27.949 --> 07:29.729 individual to themselves. 07:29.730 --> 07:33.350 They appoint their own officers, they decide what is 07:33.351 --> 07:35.981 doctrine and what is not doctrine, 07:35.980 --> 07:37.940 they hire and fire their own ministers, 07:37.940 --> 07:40.530 and not even the ministers of these churches are the highest 07:40.533 --> 07:41.153 authorities. 07:41.149 --> 07:43.529 They basically preach and teach, but they're not the ones 07:43.528 --> 07:45.728 who actually run the churches, so each individual 07:45.732 --> 07:48.272 church--there are lots of churches like that in the United 07:48.274 --> 07:48.724 States. 07:48.720 --> 07:50.970 There are a lot of Baptist churches that aren't even part 07:50.966 --> 07:52.446 of the Southern Baptist Convention. 07:52.449 --> 07:55.089 There are lots of free churches and some of them would even have 07:55.091 --> 07:56.811 "free" as part of their name. 07:56.810 --> 07:59.340 Of course in America this is not at all unusual. 07:59.339 --> 08:02.239 Anybody can rent out a storefront and start their own 08:02.242 --> 08:04.422 church, and many people have done so. 08:04.420 --> 08:07.110 These kinds of churches, it's remarkable that the 08:07.105 --> 08:09.995 denomination I grew up in, although there's no 08:10.004 --> 08:13.364 meta-congregational organization that runs this, 08:13.360 --> 08:17.360 it's amazing how much alike they are. 08:17.360 --> 08:21.590 When I was a kid I would travel to Alabama, or to Maryland, 08:21.593 --> 08:22.253 or to St. 08:22.250 --> 08:25.680 Louis, Missouri, and you would go to a Church of 08:25.680 --> 08:27.720 Christ, as long as it said it on its 08:27.721 --> 08:29.711 sign and it was one of the same kinds we went to, 08:29.709 --> 08:31.039 and the services would be the same, 08:31.040 --> 08:33.870 They sing the same songs, they have the same doctrine. 08:33.870 --> 08:36.020 It's almost like somebody wrote it all out and said, 08:36.018 --> 08:37.828 this is what you'll do on Sunday morning. 08:37.830 --> 08:40.350 The amazing thing was nobody had written it all out. 08:40.350 --> 08:44.330 It was just done by the sheer nature of these churches of 08:44.328 --> 08:48.098 being very close knit and sort of ruling each other by 08:48.095 --> 08:51.925 threatening to dis-fellowship you if you didn't do like 08:51.932 --> 08:53.712 everybody else did. 08:53.710 --> 08:55.710 There was a great amount of cohesiveness. 08:55.710 --> 08:58.120 In fact, I remember being astounded when I was twenty 08:58.118 --> 09:00.618 years old, and I was in a rock band at my 09:00.616 --> 09:03.346 college, and we did a two-month tour for 09:03.346 --> 09:06.386 the USO playing on military bases all over-- 09:06.389 --> 09:08.579 in Japan, Taiwan, Okinawa, Hawaii, 09:08.582 --> 09:10.552 the South Pacific, different places, 09:10.548 --> 09:11.118 the Philippines. 09:11.120 --> 09:14.050 And we would actually--because the college I went to was a 09:14.047 --> 09:16.917 Church of Christ College we would often visit a Church of 09:16.923 --> 09:19.393 Christ in Tokyo or wherever we were in Asia. 09:19.389 --> 09:20.329 It was amazing. 09:20.330 --> 09:22.330 You would go in, and although everything was in 09:22.331 --> 09:24.641 Japanese, it was exactly like it was back in Texas. 09:24.639 --> 09:27.829 There was no organization forcing this. 09:27.830 --> 09:32.340 It was just the cohesiveness of the socialization of these 09:32.336 --> 09:33.836 different groups. 09:33.840 --> 09:38.280 What we're going to see today is the move in early 09:38.279 --> 09:41.989 Christianity, the very beginnings of the move 09:41.988 --> 09:44.548 from this freewheeling, charismatic, 09:44.554 --> 09:47.474 structureless kind of organization structure and 09:47.472 --> 09:51.202 authority practice that we see in Paul's letters and in other 09:51.197 --> 09:53.617 documents we've looked at so far, 09:53.620 --> 09:55.160 and we're going to see a move towards more 09:55.157 --> 09:56.017 institutionalization. 09:56.019 --> 09:58.479 It's not going to be the Catholic Church yet, 09:58.480 --> 10:01.360 it's not going to be what becomes Christianity in the 10:01.359 --> 10:04.219 fourth and fifth centuries, when it does become much more 10:04.216 --> 10:04.956 highly organized. 10:04.960 --> 10:07.090 But we're going to start seeing that move. 10:07.090 --> 10:10.750 We see the move a little bit already in the letter of Jude, 10:10.751 --> 10:13.721 so open your Bibles and look with me at Jude. 10:13.720 --> 10:20.430 Jude claims to be the brother of James, 10:20.428 --> 10:23.828 and scholars think most of the time what he's trying to do is 10:23.826 --> 10:26.086 claim that he's the brother of James, 10:26.090 --> 10:27.910 who was the head of the Jerusalem Church, 10:27.908 --> 10:29.488 that is, James the brother of Jesus. 10:29.490 --> 10:34.050 Jude, by that figuring, would also make himself the 10:34.047 --> 10:35.777 brother of Jesus. 10:35.779 --> 10:42.099 Mark 6:3 or Matthew 13:55 links these guys together. 10:42.100 --> 10:44.760 What most scholars think is that this pseudonymous, 10:44.759 --> 10:48.239 you won't be surprised now to know that we don't think the 10:48.243 --> 10:51.853 brother of Jesus or the brother of James actually wrote this 10:51.849 --> 10:52.399 text. 10:52.399 --> 10:56.589 What we know of Judas, who would have been and of 10:56.594 --> 11:00.444 course as I think I've explained already, 11:00.440 --> 11:03.200 "Jude" is simply the Anglicization of 11:03.200 --> 11:06.480 the Greek name Judas, which is simply a Greek version 11:06.477 --> 11:09.527 of the Hebrew name Judah, so they all refer basically to 11:09.525 --> 11:10.245 the same name. 11:10.250 --> 11:13.660 Jude, or Judas, or Judah was--if he was a 11:13.660 --> 11:17.840 brother of Jesus as the Gospels seem to imply, 11:17.840 --> 11:20.000 then he was an illiterate fisherman, 11:20.000 --> 11:22.780 and we don't think someone with his background, 11:22.778 --> 11:25.538 with his lack of education would have been able to write 11:25.537 --> 11:26.237 this letter. 11:26.240 --> 11:28.870 So that's the reason we basically assign it to 11:28.871 --> 11:29.751 pseudonymity. 11:29.750 --> 11:33.060 He's dealing with some divisions; 11:33.058 --> 11:34.948 I'm not going to go through the letter very much because I want 11:34.952 --> 11:36.452 to move ahead to some of these other documents. 11:36.450 --> 11:40.050 There are signs, like I talked about with 1 and 11:40.049 --> 11:43.729 2 Peter last time, that this is a post-apostolic 11:43.729 --> 11:44.589 letter. 11:44.590 --> 11:49.030 One of those is verse 3: Beloved while eagerly preparing 11:49.033 --> 11:52.153 to write you about the salvation we share, 11:52.149 --> 11:55.259 I find it necessary to write and to appeal to you to contend 11:55.264 --> 11:58.544 for the faith that was once for all entrusted to the saints. 11:58.538 --> 12:02.428 This faith is this thing that was delivered to the saints at 12:02.432 --> 12:03.162 one time. 12:03.158 --> 12:08.018 He also talks in verse 17 about the Apostles, 12:08.019 --> 12:10.409 But you, beloved, must remember the predictions 12:10.414 --> 12:12.294 of the apostles of our Lord Jesus; 12:12.288 --> 12:14.438 for they said to you, "In the last time there 12:14.442 --> 12:16.992 will be scoffers indulging their own ungodly lust." 12:16.990 --> 12:19.280 So he sees himself living in the last times, 12:19.283 --> 12:22.383 but he didn't see the apostles living in the last times. 12:22.379 --> 12:25.249 Even though Peter, and James, and John saw 12:25.245 --> 12:28.175 themselves as living in the last times, 12:28.178 --> 12:31.288 he's living far enough after them so that he could put them 12:31.289 --> 12:33.989 in a prior time, a sort of apostolic stage of 12:33.990 --> 12:36.650 the church, and now he's writing in the 12:36.653 --> 12:37.493 last times. 12:37.490 --> 12:39.800 So this is a post-apostolic letter. 12:39.798 --> 12:43.528 But it's also pre-canonical, as I said last time talking 12:43.533 --> 12:44.623 about 2 Peter. 12:44.620 --> 12:47.800 Remember I talked about how 2 Peter uses this letter of Jude 12:47.799 --> 12:51.089 as a model for his own letter, and he quotes stuff out of out, 12:51.087 --> 12:52.487 takes stuff out of it. 12:52.490 --> 12:54.840 One of the things, though, 2 Peter did was, 12:54.840 --> 12:58.350 he took out the stuff that he found in Jude that was not 12:58.350 --> 13:00.910 canonical, that he didn't believe was part 13:00.908 --> 13:01.968 of the real Bible. 13:01.970 --> 13:03.990 But Jude has it in there. 13:03.990 --> 13:07.730 In verse 9, "But when the archangel Michael contended with 13:07.734 --> 13:10.884 the devil and disputed about the body of Moses," 13:10.875 --> 13:13.165 and he goes on says what happened. 13:13.169 --> 13:14.169 Well, why does this happen? 13:14.169 --> 13:15.469 Is this in your Bible? 13:15.470 --> 13:17.280 Nope, it's not in your Bible. 13:17.278 --> 13:20.208 Michael never disputed about what to do with the body of 13:20.206 --> 13:22.756 Moses after Moses died according to our Bible. 13:22.759 --> 13:26.589 It is in a Jewish document we call the Assumption of 13:26.589 --> 13:27.439 Moses. 13:27.440 --> 13:31.550 He's citing a Jewish document that's not in the Bible that we 13:31.548 --> 13:35.318 use, and it may be that that's why the 2 Peter took that 13:35.317 --> 13:36.547 reference out. 13:36.548 --> 13:38.728 He didn't want the Assumption of Moses being 13:38.726 --> 13:39.636 cited in this text. 13:39.639 --> 13:45.669 He also, as I said last time, he cites some Enoch material in 13:45.669 --> 13:47.579 verses 14 and 15. 13:47.580 --> 13:50.560 It was also about these that Enoch in the seventh generation 13:50.562 --> 13:53.022 from Adam prophesied saying, "See the Lord is coming 13:53.017 --> 13:54.377 with ten thousands of his Holy ones." 13:54.379 --> 13:57.449 What we have now, literature, under the name of 13:57.448 --> 13:59.588 Enoch, which was written probably 13:59.594 --> 14:02.154 written over a period of a few centuries, 14:02.149 --> 14:05.239 was an accumulation of several different documents, 14:05.240 --> 14:08.840 but it started being written in the third century BCE and then 14:08.841 --> 14:11.501 was added onto in the centuries after that. 14:11.500 --> 14:14.650 So he cites materials from the Assumption of Moses and 14:14.647 --> 14:16.527 Enoch, which demonstrates that he's 14:16.534 --> 14:19.414 still living in a time when what's considered scripture by 14:19.414 --> 14:22.604 these early followers of Jesus is still in a state of flux, 14:22.600 --> 14:25.510 so he's not writing in a time where the Canon, 14:25.509 --> 14:27.979 even the Jewish Canon, the Hebrew Bible Canon, 14:27.980 --> 14:30.390 has been set yet. 14:30.389 --> 14:34.609 He's also writing in a time when some of the Eucharistic 14:34.610 --> 14:38.370 practices may also be not like they were later. 14:38.370 --> 14:41.740 Look at verse 12, "These are blemishes on 14:41.738 --> 14:46.528 your love feast [your agapes] whilst they feast without fear, 14:46.529 --> 14:48.719 feeding themselves," and he goes on and condemns the 14:48.717 --> 14:49.067 people. 14:49.070 --> 14:53.480 These agapes probably refer to the taking of the Communion, 14:53.480 --> 14:56.310 The Lord's Supper, but in the context of a bigger 14:56.311 --> 14:59.261 meal as we've seen was the case also in Corinth. 14:59.259 --> 15:02.009 In 1 Corinthians 11, Paul talks about them coming 15:02.014 --> 15:05.644 together and having the meal, and as part of that meal they 15:05.640 --> 15:09.100 would have the wine and the bread of the Lord's Supper. 15:09.100 --> 15:13.180 So Jude represents an in between time in early 15:13.177 --> 15:16.617 Christianity that's post-apostolic, 15:16.620 --> 15:19.870 so it's not of the apostolic period as Paul's letters are, 15:19.870 --> 15:23.780 Paul's authentic letters, but it's also not quite to the 15:23.775 --> 15:28.175 firm ecclesiastical institutions that now for the rest of today 15:28.179 --> 15:31.589 and next time I'll talk about become formed. 15:31.590 --> 15:34.860 You don't have here, at this point yet, 15:34.864 --> 15:37.794 bishops, set creeds, set liturgies, 15:37.793 --> 15:39.693 and set scripture. 15:39.690 --> 15:43.010 All of those things will later be used to settle disputes. 15:43.009 --> 15:44.059 What did I say? 15:44.058 --> 15:50.118 Bishops, creeds, liturgy, and scripture. 15:50.120 --> 15:53.140 Those are four things that come to be used as, 15:53.139 --> 15:56.219 you might call them, technologies of unity, 15:56.220 --> 16:00.230 technologies of control in bringing unity out of this wild 16:00.231 --> 16:04.521 diversity of early Christianity that we've been making a theme 16:04.524 --> 16:07.134 of this course all along the way. 16:07.129 --> 16:10.309 Then the next thing we want to talk about is the letters of 16:10.311 --> 16:12.451 Ignatius, because he then represents 16:12.448 --> 16:16.788 another stage in this process, and especially the use of the 16:16.793 --> 16:19.323 office of the bishop itself. 16:19.320 --> 16:24.510 First, you notice how much Ignatius makes himself out to be 16:24.509 --> 16:26.299 this great martyr. 16:26.298 --> 16:30.878 Part of his authority derives simply from the fact that he's 16:30.875 --> 16:34.825 been arrested and he's being taken from Antioch, 16:34.830 --> 16:38.620 where he was bishop, to Rome to stand trial and then 16:38.615 --> 16:39.725 to be killed. 16:39.730 --> 16:42.410 Along the way, he writes these letters when 16:42.405 --> 16:46.075 he's going through Asia Minor, to different cities in Asia 16:46.077 --> 16:49.267 Minor, sort of like the author of Revelation had done. 16:49.269 --> 16:53.769 Notice what he does: he plays on the idea that he's 16:53.769 --> 16:58.989 going to die and he makes so much out of it that it becomes 16:58.990 --> 17:00.970 pretty much gross. 17:00.970 --> 17:03.950 Look, for example, at the Letter to the 17:03.951 --> 17:07.371 Romans if you can find it in your packet. 17:07.369 --> 17:11.629 17:11.630 --> 17:15.960 I need to have a Bible song for Ignatius' letters so we'll know 17:15.961 --> 17:17.431 where to find them. 17:17.430 --> 17:21.960 It's toward the last one. 17:21.960 --> 17:24.010 The Letter to the Romans from Ignatius. 17:24.009 --> 17:29.199 Look at chapter 4: For my part I am writing to all 17:29.199 --> 17:33.479 the churches and assuring them that I am truly in earnest about 17:33.477 --> 17:36.827 dying for God, if only you yourselves put no 17:36.825 --> 17:38.345 obstacles in my way. 17:38.348 --> 17:40.838 So he's telling the Romans, when I'm getting tried and put 17:40.844 --> 17:42.994 before the beast, don't you try to intervene and 17:42.993 --> 17:44.843 save me, don't try to save me, 17:44.839 --> 17:45.719 he's saying. 17:45.720 --> 17:49.340 I must implore you to do me no such untimely kindness. 17:49.338 --> 17:53.358 Pray, leave me to be a meal for the beasts, for it is they who 17:53.355 --> 17:55.195 can provide my way to God. 17:55.200 --> 17:57.840 I am his wheat, ground fine by the lions' 17:57.842 --> 18:00.752 teeth, to be made purest bread for Christ. 18:00.750 --> 18:03.070 Better still, incite the creatures to become 18:03.073 --> 18:06.423 a sepulcher for me.[He wants the lions' bodies to be his tomb.] 18:06.423 --> 18:09.833 Let them not leave the smallest scrap of my flesh so that I need 18:09.828 --> 18:12.638 not be a burden to anyone after I fall asleep. 18:12.640 --> 18:15.260 [I'll just sleep here in the dark don't worry about me.] 18:15.259 --> 18:18.259 When there is no trace of my body left for the world to see, 18:18.259 --> 18:21.309 then I shall truly be Jesus Christ's disciple. 18:21.308 --> 18:23.488 So intercede with him, that is with God, 18:23.488 --> 18:26.168 for me that by their instrumentality [that is the 18:26.170 --> 18:29.130 instruments of the lions] I may be made a sacrifice to 18:29.131 --> 18:29.691 God. 18:29.690 --> 18:33.330 However, I am not issuing orders to you as though I were a 18:33.333 --> 18:36.213 Peter or a Paul [a little bit of modesty here] 18:36.209 --> 18:37.679 they were apostles. 18:37.680 --> 18:39.710 I am just a condemned criminal. 18:39.710 --> 18:41.320 They were free men. 18:41.319 --> 18:43.059 I am still a slave. 18:43.058 --> 18:46.158 Though if I suffer Jesus Christ will give me liberty and in him 18:46.160 --> 18:47.910 I shall rise again as a free man. 18:47.910 --> 18:50.640 For the present, these chains are schooling me 18:50.636 --> 18:52.816 to have done with earthly desires. 18:52.818 --> 18:56.938 Look at the next chapter, chapter 5 and about halfway 18:56.943 --> 18:57.503 down. 18:57.500 --> 19:00.970 I don't have page numbers here. 19:00.970 --> 19:04.300 "How I look forward," this becomes almost morbid. 19:04.298 --> 19:08.388 Modern people reading Ignatius' letters, and he looks like he's 19:08.392 --> 19:10.902 morbid in his craving for martyrdom. 19:10.900 --> 19:13.700 That's how odd it looks to us modern people. 19:13.700 --> 19:17.940 How I look forward to the real lions that have been got ready 19:17.942 --> 19:18.582 for me! 19:18.578 --> 19:21.078 All I pray is that I might find them swift. 19:21.078 --> 19:23.048 I am going to make overtures to them, 19:23.048 --> 19:25.058 so that unlike some other wretches, 19:25.058 --> 19:27.218 whom they have been too spiritless to touch, 19:27.220 --> 19:29.160 they may devour me with all speed. 19:29.160 --> 19:31.580 And if they are still reluctant I shall use force to them. 19:31.578 --> 19:35.148 [He's going to pull the lion's teeth right toward his chest.] 19:35.154 --> 19:38.734 You must forgive me but I do know what is best for myself. 19:38.730 --> 19:41.230 This is the first stage of my discipleship, 19:41.229 --> 19:43.249 and no power, visible or invisible, 19:43.251 --> 19:45.931 must grudge me my coming to Jesus Christ. 19:45.930 --> 19:48.480 Fire, crosses, beast fighting, 19:48.480 --> 19:50.450 hacking, and quartering, 19:50.452 --> 19:53.332 splintering of bone and mangling of limb, 19:53.328 --> 19:55.988 even the pulverizing of my entire body, 19:55.990 --> 19:59.030 let every horrid and diabolical torment come upon me, 19:59.029 --> 20:02.339 provided only that I can win my way to Jesus Christ. 20:02.338 --> 20:04.958 This is martyrology stuff, folks. 20:04.960 --> 20:08.210 This is the beginning of the entire cult of the martyrs in 20:08.205 --> 20:11.565 Christianity that becomes so important in early Christianity 20:11.566 --> 20:13.556 and then for hundreds of years. 20:13.558 --> 20:18.218 Now Paul had also talked about chains, his chains being 20:18.223 --> 20:20.473 something that was good. 20:20.470 --> 20:23.580 He gloried in his chains and being in prison. 20:23.578 --> 20:27.778 Ignatius takes this from Paul and just runs with it even more. 20:27.778 --> 20:29.608 In Ephesians, the eleventh chapter of 20:29.608 --> 20:31.828 Ephesians, the letter not of Paul to the 20:31.827 --> 20:34.467 Ephesians but the letter of Ignatius to the Ephesians, 20:34.470 --> 20:37.160 he talks about his chains as pearls. 20:37.160 --> 20:40.370 In the first chapter of this letter of Ignatius to the 20:40.372 --> 20:43.102 Romans, he talks about the chains of Jesus. 20:43.098 --> 20:47.448 Then also, I mentioned that he sees himself, 20:47.450 --> 20:51.510 in his martyrdom, as getting closer to Jesus, 20:51.509 --> 20:54.659 and in this he's becoming himself--he calls himself in the 20:54.662 --> 20:57.822 first part of this and the second chapter of the letter to 20:57.815 --> 21:00.595 the Romans, the logos theou. 21:00.599 --> 21:02.269 What do we know that means? 21:02.269 --> 21:04.259 We've seen this logos stuff before, 21:04.260 --> 21:04.650 right? 21:04.650 --> 21:10.150 21:10.150 --> 21:14.530 Transliterated, remember what logos 21:14.534 --> 21:15.394 means? 21:15.390 --> 21:17.970 The "word," correct, theou, 21:17.970 --> 21:18.870 anybody know? 21:18.868 --> 21:23.268 "Of God": Ignatius himself is the 21:23.271 --> 21:24.531 word of God. 21:24.528 --> 21:27.738 This is what the Gospel of John called Jesus; 21:27.740 --> 21:29.580 Jesus was the Word of God. 21:29.578 --> 21:32.078 Ignatius can even claim, for himself, 21:32.078 --> 21:35.478 the status that he, especially to his martyrdom is 21:35.480 --> 21:36.870 the Word of God. 21:36.869 --> 21:38.489 Where does he get all this? 21:38.490 --> 21:42.190 Well this is this developing martryology kind of ideology in 21:42.192 --> 21:43.012 literature. 21:43.009 --> 21:45.809 The idea was, in most of early Christianity, 21:45.810 --> 21:49.330 if you're good Christian people, when you die you won't 21:49.329 --> 21:51.219 immediately go to heaven. 21:51.220 --> 21:54.650 It's not like popular thinking about Christian doctrine. 21:54.650 --> 21:57.490 True Christian doctrine doesn't say that you immediately go to 21:57.486 --> 21:57.806 heaven. 21:57.811 --> 21:58.511 necessarily. 21:58.509 --> 22:00.679 It says that you may be sleep or do something, 22:00.679 --> 22:03.379 but you have to wait for the resurrection of the body. 22:03.380 --> 22:06.160 That's why you confess things like in the Nicene Creed, 22:06.156 --> 22:09.346 if you confess the resurrection of the body or the resurrection 22:09.345 --> 22:10.215 of the flesh. 22:10.220 --> 22:12.670 That's because, according to Christian 22:12.665 --> 22:14.535 doctrine, that's the true afterlife 22:14.538 --> 22:16.618 experience, not just the immortal soul 22:16.623 --> 22:19.043 living forever, but the resurrection of your 22:19.038 --> 22:20.558 body, it's a newly made body. 22:20.558 --> 22:22.468 But what happens before the resurrection? 22:22.470 --> 22:24.240 Because we all know that comes at the end of time. 22:24.240 --> 22:27.010 Well, most Christians believed you slept somewhere, 22:27.008 --> 22:28.718 or maybe your soul, your spirit, 22:28.724 --> 22:30.944 would go to some kind halfway house. 22:30.940 --> 22:35.290 This develops into the notion of purgatory or some kind of 22:35.285 --> 22:38.265 Hades-type place, a place where you would either 22:38.269 --> 22:40.409 sleep or your soul will go someplace else, 22:40.410 --> 22:41.720 and you'd wait for the resurrection. 22:41.720 --> 22:44.530 Well, according to developing Christian ideas, 22:44.531 --> 22:47.721 martyrs didn't have to wait for the resurrection. 22:47.720 --> 22:50.490 Once they were martyred, as a reward for their 22:50.491 --> 22:54.001 martyrdom, their spirit goes straight to heaven to be with 22:54.003 --> 22:55.363 Jesus immediately. 22:55.358 --> 23:00.388 You bypass some bad waiting room type experience if you're 23:00.388 --> 23:01.358 martyred. 23:01.358 --> 23:05.278 This became even so important that people who were condemned 23:05.275 --> 23:08.655 to be martyred but then weren't actually killed, 23:08.660 --> 23:10.650 for whatever reason, sometimes people would be 23:10.653 --> 23:12.873 condemned, and maybe the beasts weren't 23:12.872 --> 23:13.872 hungry that day. 23:13.868 --> 23:17.208 After being thrown to the beast they might be turned loose 23:17.211 --> 23:18.661 later, or they might be imprisoned for 23:18.662 --> 23:20.282 awhile, or they might have a different 23:20.284 --> 23:22.774 governor who comes along and decides to pardon people or 23:22.767 --> 23:23.487 release them. 23:23.490 --> 23:27.000 What do you do with people who are condemned to martyrdom but 23:26.997 --> 23:28.397 not actually martyred? 23:28.400 --> 23:31.550 Well, they were very close to martyrdom so that makes them 23:31.553 --> 23:32.663 very close to God. 23:32.660 --> 23:35.250 Remember, if martyrs, right after they die go to 23:35.248 --> 23:38.628 heaven to be with Christ, they're right there in heaven, 23:38.634 --> 23:42.144 and therefore you can kind of pray to martyrs to intercede 23:42.142 --> 23:45.282 with God or Christ for you because they're in heaven 23:45.279 --> 23:46.079 already. 23:46.078 --> 23:49.518 This idea that martyrs could be intercessors for living 23:49.518 --> 23:50.918 Christians develops. 23:50.920 --> 23:53.970 This even carries over to where if you are condemned to 23:53.971 --> 23:56.521 martyrdom but you don't actually get martyred, 23:56.515 --> 23:58.885 you become what they call a confessor. 23:58.890 --> 24:03.360 This is because people can confess to you, 24:03.361 --> 24:08.271 they can confide in you, they can help you. 24:08.269 --> 24:11.129 So even people who are not actually martyred that have been 24:11.133 --> 24:13.703 condemned to death at some point for their faith, 24:13.700 --> 24:17.170 they attained a certain kind of closeness to God through that 24:17.165 --> 24:19.365 activity, and they gained therefore a 24:19.365 --> 24:20.865 certain kind of authority. 24:20.868 --> 24:24.288 Now this was not an official ecclesiastical authority. 24:24.288 --> 24:29.098 No institution of the church granted these confessors their 24:29.101 --> 24:31.151 authority, but they developed this 24:31.153 --> 24:33.613 authority because people respected them and trusted them. 24:33.608 --> 24:39.378 Confessors became somewhat of like charismatic authority 24:39.375 --> 24:42.515 figures in the early church. 24:42.519 --> 24:45.149 Now this caused problems in a few places. 24:45.150 --> 24:48.420 Because what if you have a bunch of people going out to see 24:48.420 --> 24:51.690 some monk who's now a confessor because he was condemned to 24:51.690 --> 24:55.390 martyrdom but then still lived, and they're asking his opinions 24:55.388 --> 24:58.168 about, should I eat meat on Friday? 24:58.170 --> 25:00.820 What days of the week should I pray on? 25:00.819 --> 25:02.879 Is it okay to do this? 25:02.880 --> 25:03.920 Is it okay to do that? 25:03.920 --> 25:07.790 What if the confessor gives a different answer from the 25:07.785 --> 25:08.425 bishop? 25:08.430 --> 25:11.110 Well some people might think the confessor, 25:11.108 --> 25:14.868 who is closer to God after all, has more authority even than 25:14.873 --> 25:15.833 the bishop. 25:15.828 --> 25:17.948 Well, bishops don't like this of course, 25:17.950 --> 25:20.860 they consider themselves the authority in that location, 25:20.858 --> 25:24.918 and so you get sometimes problems of who's the greater 25:24.920 --> 25:25.840 authority? 25:25.838 --> 25:28.078 The confessor, the martyr type figure, 25:28.079 --> 25:31.349 or the ecclesiastical official figure of the bishop? 25:31.348 --> 25:33.848 Notice what Ignatius does with this, though. 25:33.848 --> 25:36.918 He spends a lot of time in his letters claiming the authority 25:36.917 --> 25:39.677 of a martyr because he's on his way to being killed. 25:39.680 --> 25:42.820 He says, don't save me, I want to be killed as a 25:42.817 --> 25:43.417 martyr. 25:43.420 --> 25:47.270 But Ignatius also is one of the earliest people we have in 25:47.265 --> 25:51.175 Christianity who claims great authority also for himself as 25:51.176 --> 25:51.916 bishop. 25:51.920 --> 25:55.510 Now he wouldn't necessarily have authority as a bishop over 25:55.512 --> 25:58.862 anywhere except the region he was actually a bishop. 25:58.858 --> 26:00.008 He wasn't the bishop of the world; 26:00.009 --> 26:03.299 he was the bishop of Antioch, the town in the east where Paul 26:03.304 --> 26:05.834 and Barnabas spent a good bit of their time. 26:05.828 --> 26:08.698 His actual official ecclesiastical authority as 26:08.703 --> 26:11.583 bishop was only in Antioch and its environs. 26:11.578 --> 26:15.228 He's playing up his martyrology kind of authority so that he can 26:15.230 --> 26:18.820 exercise a bit of authority even over these other churches that 26:18.823 --> 26:20.043 he's writing too. 26:20.038 --> 26:22.858 That gives him a little bit of a reach of authority. 26:22.858 --> 26:25.628 Notice what he does then with all this bishop stuff, 26:25.630 --> 26:29.120 and here we see the beginnings of the development of the 26:29.115 --> 26:32.405 Catholic Church structure at this very early time. 26:32.410 --> 26:35.830 This is early because we think that Ignatius is writing these 26:35.828 --> 26:37.538 letters around the year 110. 26:37.538 --> 26:41.878 If you have this developing episcopacy, that's just the 26:41.875 --> 26:46.925 Greek sort of sounding word for bishop or bishopric or something 26:46.934 --> 26:48.064 like that. 26:48.058 --> 26:51.588 If you have this developing office of the bishops--then 26:51.594 --> 26:55.394 that's happening at a fairly early time in Christianity. 26:55.390 --> 26:59.590 Look therefore at the Letter to the Trallians, 26:59.586 --> 27:03.776 and its right before the Letter to the Romans, 27:03.784 --> 27:05.484 chapters 2 and 3. 27:05.480 --> 27:08.610 27:08.608 --> 27:12.738 Your obedience to your bishop, as though he were Jesus Christ 27:12.742 --> 27:15.292 [wow talk about raising the bishop up] 27:15.291 --> 27:19.221 shows me plainly enough that yours is no worldly manner of 27:19.219 --> 27:22.319 life but that of Jesus Christ himself, 27:22.318 --> 27:24.648 who gave his life for us that faith in his death might save 27:24.646 --> 27:25.326 you from death. 27:25.328 --> 27:28.068 At the same time however, it is essential that you should 27:28.074 --> 27:31.214 never act independently of the bishop as evidently you do not. 27:31.210 --> 27:34.310 You must also be no less submissive to your clergy. 27:34.308 --> 27:35.858 The Greek word here is literally 27:35.858 --> 27:37.108 "presbyters." 27:37.108 --> 27:39.298 Remember we've already seen this word come up, 27:39.298 --> 27:42.068 which means "elders" more literally in Greek. 27:42.068 --> 27:46.038 Now it's starting to be used for particular kinds of clergy 27:46.035 --> 27:47.125 in the church. 27:47.130 --> 28:02.880 So we see here the bishop, presbyters, which will come to 28:02.878 --> 28:07.658 be priests, ... 28:07.660 --> 28:09.930 and mind them as apostles of Jesus Christ, 28:09.929 --> 28:13.139 our hope in whom we shall one day be found if our lives are 28:13.138 --> 28:14.078 lived in him. 28:14.079 --> 28:15.779 The deacons, too ... 28:15.778 --> 28:18.158 So now we have this other office. 28:18.160 --> 28:20.210 We've seen these before, right? 28:20.210 --> 28:25.590 We saw presbyters and deacons, and bishops in a certain sense, 28:25.588 --> 28:29.858 in the Pastoral Epistles, but they weren't carefully 28:29.863 --> 28:34.223 formed into a three-tiered institution of offices. 28:34.220 --> 28:36.980 Now we're getting it in Ignatius. 28:36.980 --> 28:40.830 What will become later basic church structure, 28:40.828 --> 28:43.108 that lasts up until the Reformation, 28:43.108 --> 28:46.698 will be bishops on top, appointed to a particular 28:46.702 --> 28:48.962 location, so the bishop will be over a 28:48.960 --> 28:51.000 city and all the churches over this city. 28:51.000 --> 28:54.220 Then under that will be priests, who have certain 28:54.219 --> 28:56.079 duties, for example administering the 28:56.077 --> 28:57.727 Eucharist in the mass, and baptizing, 28:57.726 --> 29:00.576 and under that will be deacons who have other kinds of duties 29:00.583 --> 29:03.183 in church, and they're in that 1,2, 29:03.182 --> 29:04.232 3 hierarchy. 29:04.230 --> 29:06.160 The deacons, too, who serve the mysteries of 29:06.157 --> 29:08.537 Jesus Christ must be men universally approved in every 29:08.536 --> 29:09.936 way, since they are not mere 29:09.935 --> 29:12.605 dispensers of meat and drink, but servants of the church of 29:12.607 --> 29:15.077 God, and therefore under obligation to guard themselves 29:15.082 --> 29:17.602 against any slur or imputation as strictly as they would 29:17.601 --> 29:18.931 against the fire itself. 29:18.930 --> 29:22.590 Equally, [this is paragraph 3] it is for the rest of you to 29:22.588 --> 29:25.868 hold deacons in as great respect as Jesus Christ, 29:25.868 --> 29:28.918 just as you should look upon the bishop as a type of the 29:28.923 --> 29:31.653 Father, and the clergy as the apostolic 29:31.654 --> 29:33.624 circle forming his counsel. 29:33.618 --> 29:38.048 Notice what we've got then, you've got a Trinity, 29:38.046 --> 29:43.026 almost, of offices that are matched by something like a 29:43.025 --> 29:45.695 trinity of these figures. 29:45.700 --> 29:50.090 The bishop, is the Father, the deacons are Jesus Christ, 29:50.089 --> 29:54.639 and the presbyters--he calls them an apostolic council. 29:54.640 --> 29:58.040 What he's doing is he's actually setting up these 29:58.042 --> 30:02.512 offices of the early church to look kind of like a law court. 30:02.509 --> 30:07.729 Where you have a judge and you would have other officials. 30:07.730 --> 30:13.030 So he's imitating Roman official legal and political 30:13.029 --> 30:19.469 government structures by having regional bishops presiding over 30:19.472 --> 30:25.612 a plurality of priests who then are also over a plurality of 30:25.605 --> 30:27.055 deacons. 30:27.058 --> 30:30.768 What makes it really odd is that he equates Jesus, 30:30.772 --> 30:34.182 the Father, and Apostles with deacons, bishop, 30:34.182 --> 30:35.322 and clergy. 30:35.318 --> 30:41.608 He's giving these men in these offices a great deal of power. 30:41.608 --> 30:45.538 In fact, it's giving them way more power and authority than 30:45.544 --> 30:49.754 most of us historians think they actually had at this point. 30:49.750 --> 30:53.410 We know from other historical documents that bishops didn't 30:53.406 --> 30:55.926 have that much power until much later. 30:55.930 --> 30:58.550 Presbyters didn't have that much until way later. 30:58.548 --> 31:03.058 So Ignatius is trying to pump up what is actually a fairly new 31:03.063 --> 31:06.913 structure of authority and institutional structure in 31:06.910 --> 31:07.650 these. 31:07.650 --> 31:11.820 He says all the time things like, don't do anything without 31:11.816 --> 31:12.746 the bishop. 31:12.750 --> 31:14.450 He talks about, in the Letter to the 31:14.445 --> 31:15.845 Magnesians, paragraph 6, 31:15.846 --> 31:18.286 he talks about "the bishop's authority is the 31:18.287 --> 31:20.127 authority of God the Father." 31:20.130 --> 31:23.210 He says in Magnesians paragraph 7, " 31:23.209 --> 31:27.139 the bishop is to be regarded it as the Lord Himself." 31:27.140 --> 31:29.140 What is he doing here? 31:29.140 --> 31:31.190 He's writing these to these different churches, 31:31.190 --> 31:34.810 and even in fact scriptural interpretation-- 31:34.808 --> 31:38.228 the main thing about modern Protestantism is the idea that 31:38.230 --> 31:41.350 every Christian is responsible only to the reading of 31:41.348 --> 31:43.328 scripture, scripture only. 31:43.328 --> 31:45.518 Your responsibility is to find the will of God through 31:45.518 --> 31:47.498 scripture, though the revelation of scripture. 31:47.500 --> 31:50.000 Ignatius totally disagrees with that. 31:50.000 --> 31:53.340 He says there should be no individual interpretation of 31:53.343 --> 31:55.513 scripture apart from your bishop. 31:55.509 --> 31:56.389 Why? 31:56.390 --> 31:58.850 Ignatius knows what we've all learned ourselves, 31:58.848 --> 32:00.828 that you make a text mean anything you want, 32:00.828 --> 32:02.788 and as we see from Protestantism, 32:02.788 --> 32:06.088 fracturing up into a million different denominations in 32:06.093 --> 32:08.483 churches, all claiming to be following 32:08.476 --> 32:10.956 the Bible, you can make the Bible say 32:10.962 --> 32:14.322 whatever you want it to say, and everybody does. 32:14.318 --> 32:16.828 So Ignatius also, he says, you can't even 32:16.827 --> 32:18.957 interpret scripture on your own. 32:18.960 --> 32:21.900 You have to do that in an agreement the bishop. 32:21.900 --> 32:24.910 What have we seen here going on? 32:24.910 --> 32:27.590 We see Christianity, this fledgling movement, 32:27.593 --> 32:31.073 starting to imitate the structures of the Roman Empire. 32:31.068 --> 32:34.218 It's no longer a bunch of simply house churches that are 32:34.221 --> 32:37.661 loosely federated by the fact that they send letters back and 32:37.659 --> 32:39.849 forth, and have emissaries between 32:39.852 --> 32:40.202 them. 32:40.200 --> 32:42.850 It's no longer an authority structure where Paul simply has 32:42.852 --> 32:45.642 to exert his authority as much as he can through his own force 32:45.643 --> 32:47.613 of will and his charismatic authority, 32:47.608 --> 32:50.048 and claim authority as an apostle, although he doesn't 32:50.050 --> 32:50.650 have paper. 32:50.650 --> 32:54.720 Nobody ever gave Paul a diploma that said, "Paul is now an 32:54.719 --> 32:55.769 Apostle." 32:55.769 --> 32:58.789 He couldn't refer to his Princeton Seminary, 32:58.788 --> 33:02.578 theological seminary diploma to prove his authority. 33:02.578 --> 33:05.378 He just had to depend on this claim that he had that he had 33:05.376 --> 33:07.886 seen the risen Jesus, that he had had this revelation 33:07.885 --> 33:08.605 experience. 33:08.608 --> 33:11.688 We're moving from that kind of charismatic exercise of 33:11.688 --> 33:14.938 authority to what is now much more institutional kinds of 33:14.940 --> 33:17.090 hierarchy structure of authority. 33:17.088 --> 33:21.108 Medieval Christianity would itself, therefore, 33:21.109 --> 33:25.399 imitate the structures of monarchy and empire. 33:25.400 --> 33:28.730 Who elects the Pope? 33:28.730 --> 33:31.630 We'll see later that, in this period, 33:31.630 --> 33:36.140 bishops seem to actually have been elected by the people, 33:36.142 --> 33:38.642 at least by the presbyters. 33:38.640 --> 33:40.640 In bishops weren't often elected. 33:40.640 --> 33:43.780 Bishops in the modern Roman Catholic Church are not elected 33:43.780 --> 33:45.840 by the people, they're appointed by the 33:45.838 --> 33:46.488 Vatican. 33:46.490 --> 33:47.700 Who elects the Pope? 33:47.700 --> 33:48.610 Well the cardinals. 33:48.608 --> 33:52.108 So if the Pope is elected, but by only a limited number of 33:52.109 --> 33:55.979 men, old men who themselves were appointed by previous Popes. 33:55.980 --> 34:00.070 This is not a democratic system that the Roman Catholic Church 34:00.074 --> 34:01.354 is structured on. 34:01.349 --> 34:02.589 What is it structured on? 34:02.588 --> 34:07.538 It's structured on monarchical and imperial ideas of politics. 34:07.538 --> 34:09.308 The-- in the ancient world, in the Middle Ages, 34:09.309 --> 34:12.619 so you have an emperor and you have a pope and they come to 34:12.617 --> 34:15.237 hold their power in remarkably similar ways. 34:15.239 --> 34:18.219 They each have a court, the emperor or the king has a 34:18.219 --> 34:21.539 court of officials with knights and that sort of thing that 34:21.541 --> 34:23.721 advise him and carry out his will. 34:23.719 --> 34:27.179 The Pope has a house with cardinals and bishops. 34:27.179 --> 34:31.699 The Reformation comes along and things change. 34:31.699 --> 34:34.039 The Reformers, of course, sort of claim that 34:34.041 --> 34:37.261 what they were doing was simply getting back to the biblical 34:37.255 --> 34:37.795 model. 34:37.800 --> 34:38.930 That's not really right. 34:38.929 --> 34:41.829 What they were doing was reflecting what was a rising 34:41.833 --> 34:45.183 bourgeoisie form that was at least a bit more like Republican 34:45.181 --> 34:47.361 or Democratic political structures. 34:47.360 --> 34:50.520 Protestant churches have their different kinds of ways of 34:50.521 --> 34:53.261 structuring themselves, which are not free from 34:53.259 --> 34:56.689 political influence either, they just represent the early 34:56.690 --> 35:00.410 modern political structures that arose as the bourgeoisie in 35:00.413 --> 35:04.263 Europe developed more and more power and took more powers onto 35:04.262 --> 35:05.022 itself. 35:05.018 --> 35:07.948 The growth of a mercantile middle class, 35:07.949 --> 35:11.249 and the decline of the aristocracy in Europe, 35:11.250 --> 35:15.560 led to more Democratic tendencies, first in towns, 35:15.559 --> 35:17.469 and then in countries overall. 35:17.469 --> 35:19.729 It led to Republicanism. 35:19.730 --> 35:23.750 The Dutch were the first to completely get rid of kings and 35:23.748 --> 35:25.478 have a modern republic. 35:25.480 --> 35:29.760 And then of course the United States becomes the most famous 35:29.760 --> 35:32.590 of modern republics in the beginning. 35:32.590 --> 35:36.120 In place of having the king or the emperor in control, 35:36.119 --> 35:39.449 you're supposed to have constitutional controls. 35:39.449 --> 35:42.699 Things that bodies of people come together to make laws and 35:42.695 --> 35:44.645 constitutions, and then you use that 35:44.654 --> 35:47.344 constitutional control to bring about unity. 35:47.340 --> 35:49.760 Now of course, as we've seen in our own modern 35:49.762 --> 35:52.102 politics, you can't always depend upon 35:52.103 --> 35:55.433 the constitutions to protect you from certain rulers, 35:55.429 --> 35:59.349 but that's the ideal reflecting a modern movement. 35:59.349 --> 36:02.999 That's one of the ways that you see how Christianity both comes 36:03.001 --> 36:06.001 out in the ancient world, changes in the medieval period 36:05.998 --> 36:08.288 and then changes again in the early modern period. 36:08.289 --> 36:11.029 It's reflecting the changes that are going on also in 36:11.032 --> 36:13.722 politics in society, which we of course shouldn't be 36:13.724 --> 36:14.784 surprised about. 36:14.780 --> 36:19.140 The other thing that we can see developing too is, 36:19.139 --> 36:20.429 and we see this more from the Didache, 36:20.429 --> 36:22.089 the other document I asked you to read today, 36:22.090 --> 36:26.440 the shift toward trying to control things like liturgy. 36:26.440 --> 36:31.930 The Didache is simply a Greek work meaning "the 36:31.927 --> 36:36.187 teaching," because this document purports 36:36.186 --> 36:40.536 to be the teaching of the twelve apostles. 36:40.539 --> 36:42.759 Now it wasn't actually written by the twelve apostles. 36:42.760 --> 36:43.930 It was written much later. 36:43.929 --> 36:46.059 It may have been written around the same time as the letters of 36:46.061 --> 36:46.441 Ignatius. 36:46.440 --> 36:49.250 Most people place it around the turn of the first century, 36:49.248 --> 36:51.808 so around the year 100 or a little bit after that. 36:51.809 --> 36:53.669 It's called, The Teaching of the Twelve 36:53.672 --> 36:56.312 Apostles, and it's the first time we get 36:56.309 --> 36:59.679 in Christian literature something like a manual on how 36:59.684 --> 37:00.454 to do it. 37:00.449 --> 37:02.219 Here's how you're supposed to do worship service, 37:02.219 --> 37:04.449 here's how you're supposed to do a baptism, 37:04.449 --> 37:06.049 here's how you're supposed to do the Eucharist to the mass. 37:06.050 --> 37:08.120 Here's what authority structures you have. 37:08.119 --> 37:13.169 It was discovered in 1873, so really it's a very modern 37:13.166 --> 37:17.836 discovery, didn't exist from the ancient period. 37:17.840 --> 37:20.620 As far as we know, it was discovered in a 37:20.615 --> 37:23.735 monastery in Istanbul, Constantinople that is, 37:23.739 --> 37:24.919 now Istanbul. 37:24.920 --> 37:30.810 The importance of the discovery of this document is hard to 37:30.806 --> 37:35.066 overestimate because it's just a great, 37:35.070 --> 37:38.960 great document for seeing how early Christians actually 37:38.958 --> 37:40.828 practiced their liturgy. 37:40.829 --> 37:44.669 It's very dependent upon the Gospel of Matthew and the letter 37:44.670 --> 37:46.720 of James in the New Testament. 37:46.719 --> 37:50.109 It shows a lot of things like that, it's also dependent upon 37:50.114 --> 37:53.514 certain Greek philosophical and Hellenistic Jewish ideas. 37:53.510 --> 37:55.310 Now let's just look at some of the things it says. 37:55.309 --> 38:01.549 Look on chapter 7 of the Didache. 38:01.550 --> 38:06.190 We get hints about how early Christians did baptisms from 38:06.186 --> 38:07.756 different places. 38:07.760 --> 38:09.280 We think most of the time that baptism, 38:09.280 --> 38:12.050 in the earliest period, was not sprinkling the water or 38:12.050 --> 38:14.000 dipping a little water on somebody, 38:14.000 --> 38:15.910 but putting people all the way under the water. 38:15.909 --> 38:19.569 We also get hints maybe that they had people do it at night, 38:19.570 --> 38:21.680 and they had people do it naked. 38:21.679 --> 38:24.049 So you took off your clothes, you went down into the water, 38:24.052 --> 38:25.282 you were baptized, you came up, 38:25.280 --> 38:27.530 and they put a white robe or something else on you. 38:27.530 --> 38:30.320 We have a few hints about this, but this is the earliest 38:30.324 --> 38:33.224 docuemnt we have with anything like these instructions. 38:33.219 --> 38:36.429 It says now about baptism: "This is how to baptize. 38:36.429 --> 38:38.789 Give public instruction on all these points, 38:38.789 --> 38:41.259 and then baptize in running water...." 38:41.260 --> 38:43.780 Notice, it actually says "living water" 38:43.780 --> 38:45.610 in the Greek, but what it means is, 38:45.612 --> 38:48.122 try to baptize in a river or something that has actual 38:48.119 --> 38:50.059 running water and not in still water, 38:50.059 --> 38:50.769 if you can.... 38:50.768 --> 38:52.578 in the name of the Father, and of the Son, 38:52.579 --> 38:53.549 and the Holy Spirit. 38:53.550 --> 38:56.520 [so you have Trinitarian formula as part of the baptism] 38:56.523 --> 38:59.663 If you do not have running water, baptize in some other. 38:59.659 --> 39:02.339 If you cannot in cold, then in warm [so they had to be 39:02.335 --> 39:03.645 baptized in cold water]. 39:03.650 --> 39:07.180 Before the baptism moreover, the one who baptizes and the 39:07.175 --> 39:10.745 one being baptized must fast, [so you have fasting ahead of 39:10.746 --> 39:12.406 time] and any others who can, 39:12.409 --> 39:14.669 and you must tell the one being baptized to fast for one or two 39:14.666 --> 39:15.136 beforehand. 39:15.139 --> 39:18.229 Then he goes into fasting, here's how you're supposed to 39:18.230 --> 39:18.680 fast: 39:18.679 --> 39:28.089 39:28.090 --> 39:31.920 Your fast must not be identical with those of the hypocrites. 39:31.920 --> 39:34.300 They fast on Mondays and Thursdays but he should fast on 39:34.297 --> 39:35.377 Wednesdays and Fridays. 39:35.380 --> 39:36.740 Who are the hypocrites? 39:36.739 --> 39:37.989 Probably Jews. 39:37.989 --> 39:40.819 He's probably trying to say, I don't want you Christians to 39:40.820 --> 39:43.750 fast in the same fast days of the weeks that Jews are fasting 39:43.748 --> 39:45.668 on, so he gives them other days to 39:45.672 --> 39:45.982 fast. 39:45.980 --> 39:48.040 Notice what he says: he gives the Lord's Prayer, 39:48.043 --> 39:49.893 which is familiar to most modern people. 39:49.889 --> 39:52.359 Our Father in heaven, hallowed by your name. 39:52.360 --> 39:54.410 Your kingdom come, you will be done on Earth as it 39:54.411 --> 39:55.041 is in heaven. 39:55.039 --> 39:56.909 Give us today our bread for the tomorrow. 39:56.909 --> 39:58.799 Forgive us our debts as we forgive our debtors. 39:58.800 --> 40:01.110 Do not lead us into temptation but save us from the evil one, 40:01.110 --> 40:02.920 for yours is the power and the glory forever. 40:02.920 --> 40:06.210 That sounds a lot like the Lord's Prayer that you yourself 40:06.208 --> 40:09.148 may often say in church if you ever go to church. 40:09.150 --> 40:11.960 If you notice carefully, this prayer is actually 40:11.956 --> 40:15.416 more like what most modern Christians pray in church 40:15.420 --> 40:19.000 than is either the version of the Lord's Prayer in Matthew or 40:19.003 --> 40:19.663 Luke. 40:19.659 --> 40:22.879 In other words, he's closer to what we actually 40:22.880 --> 40:26.660 pray today than either the prayer version in Matthew or 40:26.659 --> 40:28.279 Luke, which is a very interesting 40:28.280 --> 40:30.500 fact in itself, that our prayer comes more from 40:30.498 --> 40:32.148 a tradition, it's closer to the 40:32.146 --> 40:34.206 Didache, than it is to the Bible. 40:34.210 --> 40:37.910 Notice that he gives them instructions on the Eucharist. 40:37.909 --> 40:40.389 One of the interesting things is if you go to a church 40:40.391 --> 40:43.201 nowadays, usually what they do is, they bless the bread first 40:43.201 --> 40:44.561 and then the cup of wine. 40:44.559 --> 40:46.029 He actually has it the other way around. 40:46.030 --> 40:48.570 He says, you give the cup first and then the bread. 40:48.570 --> 40:51.690 You have, first, prayers of thanksgiving, 40:51.690 --> 40:56.060 and it's this word thanksgiving that we actually get the term 40:56.061 --> 40:59.701 "Eucharist," and that just comes from the 40:59.704 --> 41:02.624 Greek word "thanksgiving." 41:02.619 --> 41:05.909 If you go to different Christian denominations, 41:05.909 --> 41:08.199 they'll call this differently. 41:08.199 --> 41:09.979 Some places call it the Lord's Supper, 41:09.980 --> 41:12.460 some people call it just the Communion, 41:12.460 --> 41:15.440 and if you--some churches, especially Episcopal churches, 41:15.440 --> 41:17.110 will call it the Eucharist. 41:17.110 --> 41:18.970 Catholic Churches, they usually call it the Mass, 41:18.972 --> 41:21.032 but they're all referring basically to the same thing, 41:21.028 --> 41:22.658 the sharing of the bread and the wine. 41:22.659 --> 41:24.629 He gives instructions on that. 41:24.630 --> 41:28.540 Notice it says the Eucharist is to be restricted to only 41:28.536 --> 41:30.096 baptized Christians. 41:30.099 --> 41:32.999 You don't give the bread and win to people who are not 41:32.998 --> 41:33.598 baptized. 41:33.599 --> 41:36.979 Then he gives some prescribed prayers in chapter 10, 41:36.983 --> 41:38.513 and it's interesting. 41:38.510 --> 41:41.310 Now we're not in a time where people are just allowed to pray 41:41.311 --> 41:43.691 any old way they want too, he actually gives written 41:43.693 --> 41:45.473 prayers that he wants them to use. 41:45.469 --> 41:47.959 Again, don't exaggerate this guy's control, 41:47.963 --> 41:49.453 whoever's writing this. 41:49.449 --> 41:52.459 We don't believe that this document was actually 41:52.456 --> 41:55.906 controlling behavior of all Christians of this time. 41:55.909 --> 41:59.759 He's trying to bring about some unity and conformity in a time 41:59.757 --> 42:03.417 when, we historians assume, there was a still a huge amount 42:03.416 --> 42:04.486 of diversity. 42:04.489 --> 42:08.179 By publishing this document and telling people even how to pray 42:08.175 --> 42:11.025 he's trying to bring about this kind of unity. 42:11.030 --> 42:13.170 In chapter 14, it's interesting because he's 42:13.166 --> 42:16.146 give the different events that would take place on the Lord's 42:16.146 --> 42:17.336 Day, that is Sunday. 42:17.340 --> 42:18.530 For example, you're supposed to have 42:18.525 --> 42:20.185 confession, you confess your sins, 42:20.192 --> 42:23.392 you're supposed to reconcile with anybody that you're not in 42:23.389 --> 42:25.499 agreement with, and then you have the 42:25.496 --> 42:27.956 Eucharist, which he talks about as a sacrifice. 42:27.960 --> 42:31.730 Paul had never talked about sort of The Lord's Supper as 42:31.731 --> 42:34.201 being something alike a sacrifice. 42:34.199 --> 42:38.489 In later Christianity it will be considered something like a 42:38.485 --> 42:41.075 sacrifice, and so that's why you can only 42:41.083 --> 42:44.343 have a priest do it because it actually changes the elements 42:44.335 --> 42:46.535 and something real is going on there. 42:46.539 --> 42:49.699 The Eucharist has by this time started becoming considered 42:49.695 --> 42:52.955 something like a sacrifice for Christians who don't have any 42:52.963 --> 42:56.053 other form of sacrifice, because Christians don't go 42:56.047 --> 42:58.397 around sacrificing lambs or anything else. 42:58.400 --> 43:02.050 Then you have different leaders, he has in chapter 11 43:02.048 --> 43:05.138 roles for apostles, and he also has roles for 43:05.137 --> 43:06.047 prophets. 43:06.050 --> 43:07.890 Notice what he said in chapter 11, and I think is really 43:07.891 --> 43:08.361 interesting. 43:08.360 --> 43:12.810 This is a time when there seems to be regular sorts of officers, 43:12.806 --> 43:16.756 but then there are these non-sort of regular officers. 43:16.760 --> 43:30.910 43:30.909 --> 43:33.659 Now about the apostles and prophets, act in line with the 43:33.663 --> 43:34.503 gospel precept. 43:34.500 --> 43:37.370 Welcome every apostle on arriving as if he were the Lord. 43:37.369 --> 43:40.389 But he must not stay beyond one day; 43:40.389 --> 43:42.539 in case of necessity, however, the next day too. 43:42.539 --> 43:44.479 If he stays three days he is a false prophet. 43:44.480 --> 43:46.730 On departing, an apostle must not accept 43:46.726 --> 43:50.006 anything, save sufficient food to carry him until his next 43:50.007 --> 43:50.697 lodging. 43:50.699 --> 43:53.079 If he asks for money he is a false prophet. 43:53.079 --> 43:55.749 So he's kind of mixing these words--apostle and prophet. 43:55.750 --> 43:57.710 Remember "apostle" just means "one who is 43:57.711 --> 43:58.641 sent out" in Greek. 43:58.639 --> 44:01.259 What he's talking about are roving prophets who go around to 44:01.264 --> 44:02.204 different churches. 44:02.199 --> 44:03.599 And it's really interesting. 44:03.599 --> 44:06.279 He says, let him stay with you two or three days. 44:06.280 --> 44:09.030 If he's going to stay longer than that he's going to have to 44:09.030 --> 44:10.430 start working for his bread. 44:10.429 --> 44:13.989 And if you have a prophet who says, I'm getting a message, 44:13.989 --> 44:17.299 I'm getting a message, oh yeah you're supposed to give 44:17.297 --> 44:18.857 me $5, Jesus says so. 44:18.860 --> 44:23.050 Then you know he's a false prophet and you kick him out. 44:23.050 --> 44:25.410 It's a nice way to figure out which are genuine prophets and 44:25.409 --> 44:26.489 which are false prophets. 44:26.489 --> 44:29.679 If this were followed in most modern Christianity, 44:29.681 --> 44:32.941 it would have a lot of false prophets not on TV. 44:32.940 --> 44:36.820 Unfortunately it doesn't work in modern Christianity, 44:36.815 --> 44:40.985 so we have a lot of false prophets on TV asking for a lot 44:40.989 --> 44:41.959 of money. 44:41.960 --> 44:47.450 There's also in chapter 12, this is not just true for 44:47.447 --> 44:48.607 prophets. 44:48.610 --> 44:51.090 He talks about how to treat other travelers. 44:51.090 --> 44:53.820 The churches are becoming something almost like hotels, 44:53.824 --> 44:56.154 which makes sense, because in the ancient world 44:56.152 --> 44:58.232 there aren't really very many hotels. 44:58.230 --> 45:01.180 You couldn't just check in at the Motel 6 or the Holiday Inn, 45:01.177 --> 45:02.697 when you're traveling around. 45:02.699 --> 45:03.899 You have to stay with friends. 45:03.900 --> 45:06.680 There are a few taverns, yes, some brothels, 45:06.679 --> 45:08.489 but they're not very safe. 45:08.489 --> 45:11.399 In fact they're very unsafe, and they're not respectable 45:11.398 --> 45:13.248 places for a good person to stay. 45:13.250 --> 45:15.220 They're houses of ill repute. 45:15.219 --> 45:17.889 And so what do you do if you're good respectable Christian and 45:17.889 --> 45:20.389 you want all your other fellow Christians to know that you 45:20.385 --> 45:22.835 haven't been sleeping around when you're on your business 45:22.838 --> 45:23.318 trip? 45:23.320 --> 45:25.520 Well, you have to either stay with friends or, 45:25.516 --> 45:27.906 now increasingly, you can stay with the church. 45:27.909 --> 45:30.029 But, he says, if you have these travelers who 45:30.030 --> 45:32.970 come in and they want to stay more than two or three days, 45:32.969 --> 45:34.969 then they have to get a job, and they have to start 45:34.969 --> 45:35.929 supporting themselves. 45:35.929 --> 45:39.469 You see him developing this church as a networked 45:39.465 --> 45:40.565 organization. 45:40.570 --> 45:43.280 Again, we have more and more organization coming into play 45:43.279 --> 45:46.499 here, that has defined offices and 45:46.500 --> 45:50.760 some others that aren't so well defined, 45:50.760 --> 45:53.680 like these traveling prophets which he's trying to regularize. 45:53.679 --> 45:57.789 He's trying to give rules for an institution of the prophet, 45:57.793 --> 46:01.983 because that itself is not an institutional kind of office in 46:01.976 --> 46:03.576 early Christianity. 46:03.579 --> 46:08.029 So, with Ignatius and with the Didache, 46:08.030 --> 46:12.310 we have moved a long way from this tiny little band of 46:12.309 --> 46:16.509 followers of a Jewish apocalyptic prophet named Jesus 46:16.507 --> 46:17.797 of Nazareth. 46:17.800 --> 46:22.450 In fact, we've even moved a good ways away from the informal 46:22.447 --> 46:26.857 charismatic kind of house churches planted by the apostle 46:26.860 --> 46:27.570 Paul. 46:27.570 --> 46:30.190 We're now seeing the institution. 46:30.190 --> 46:35.290 We've not yet arrived at what will become Christianity. 46:35.289 --> 46:39.079 That is, with all the trappings of late antiquity, 46:39.079 --> 46:43.159 full church structures, creeds, doctrines, 46:43.159 --> 46:44.759 social networks, monasticism, 46:44.762 --> 46:48.202 this will be a big thing that starts developing especially in 46:48.199 --> 46:50.309 the third, fourth, and fifth centuries, 46:50.307 --> 46:52.717 the rise of monasticism as another form of Christianity 46:52.715 --> 46:55.425 that provides a very important structure for it that will last 46:55.434 --> 46:57.444 all the way through the medieval period. 46:57.440 --> 46:58.850 We don't have that yet. 46:58.849 --> 47:01.999 We don't have a Canon yet. 47:02.000 --> 47:03.750 We don't have a Canon even of the Old Testament, 47:03.751 --> 47:05.131 much less of the New Testament yet. 47:05.130 --> 47:07.990 We see developing in the letters of Ignatius and in the 47:07.992 --> 47:11.222 Didache the beginnings of this later development and to 47:11.224 --> 47:13.774 what will become a more mature Christianity. 47:13.768 --> 47:17.868 The move from that late antique Christianity though, 47:17.869 --> 47:20.509 say, to the Christianity of the fourth century when we get the 47:20.514 --> 47:22.314 major creeds, like the Nicene Creed, 47:22.313 --> 47:25.123 and the Creed of Chalcedon, to modern Christianity, 47:25.121 --> 47:28.291 and it being what we call a "world religion," 47:28.293 --> 47:30.353 is itself centuries away though. 47:30.349 --> 47:34.459 I'll talk about that next time. 47:34.460 --> 47:38.000 What we've done this whole semester is barely scratch the 47:38.001 --> 47:41.481 surface of what would be the history of Christianity. 47:41.480 --> 47:44.980 The main point of the scratching has been to get you 47:44.980 --> 47:47.100 to see that, at the very beginning, 47:47.103 --> 47:49.943 the first one hundred years of this Christian movement-- 47:49.940 --> 47:51.440 because that's basically all we've covered, 47:51.440 --> 47:54.040 and not all that either, but the basic first one hundred 47:54.043 --> 47:56.303 years-- this was not anything like the 47:56.302 --> 47:57.772 religion it came to be. 47:57.768 --> 48:00.548 It was diverse, it was widely different across 48:00.545 --> 48:03.075 geographic areas, it had lots of different 48:03.076 --> 48:03.936 doctrines. 48:03.940 --> 48:08.310 There wasn't anything called orthodoxy yet and heresy yet. 48:08.309 --> 48:09.589 That all develops later. 48:09.590 --> 48:11.350 This is the very beginnings of it. 48:11.349 --> 48:14.589 Any questions, comments, or outbursts? 48:14.590 --> 48:17.970 Okay I'll see you next time. 48:17.969 --> 48:21.869 We will also hand out the final paper instructions next time in 48:21.867 --> 48:22.367 class. 48:22.369 --> 48:27.999