CHRISTIANITY - PART THREE

If memory serves me, it's been 35 years since I read a church history book from cover to cover. Even then, while a student at Nazarene Theological Seminary, I'm not sure I read both volumes of Latourettee from cover to cover. I only read those portions that Dr. Paul Bassett assigned. (although, as I look through those books, I discover that most every page is either highlighted or underlined).

Since then, I've read only references to the History of Christianity. I think that's, partially at least, what attracted me to Christianity: A Global History by David Chidester. I must say, I was pleasantly surprised by how enjoyable a read this volume was. (read all 600 pages in a little over a week)

Upon completion, I did read some reviews and, as to be expected, they were mixed. I will say this about the book. The author delivered what he promised. The book is not an encyclopedia. He left out many things. No, this book was a story well told. It was a historical novel really. And frankly, I like the genre. Here are some of his observations from Chapter Three:

In the 40 years following Jesus death, different types of religious groups formed around his memory. Jesus movements developed in Palestine and southern Syria. Although evidence for these movements is scarce, historians have been able to identify some of the earliest formations.

The Pillars of Jerusalem, under the leadership of Peter James and John, who were later identified in the Gospels as central disciples of Jesus, maintained the practice of eating and drinking together in the holy city. 

The Family of Jesus under the leadership of James, the brother of Jesus, built a small community across the Jordan River.

The Congregation of Israel, which was largely responsible for producing early accounts of the miracles of Jesus, understood Jesus in the context of ancient traditions of Moses and Elijah, but distinguished him from the religion of the temple.

The Synagogue Reform Movement tried to introduce their particular celebration of a communal meal in or around establish synagogues and came into conflict with synagogue leaders and Pharisees.

Dedicated to the memory of Jesus, all of these movements positioned themselves within a changing Jewish tradition in Palestine and southern Syria. Although they might have revealed the sayings and deeds of Jesus, they did not divorce themselves from a broadly Jewish environment.

For the history of Christianity, the most significant Jesus Movement was the community based in Galilee that collected and edited the Sayings Source, which scholars call Q. During the 30s and 40s c.e., as historians have reconstructed that community, the people of the Sayings Source were wandering teachers in Galilee, who were committed to preserving and communicating the unconventional wisdom of Jesus.

Other communities emerged, however, outside of Palestine, in which the death of Jesus was regarded as more than merely the public rejection of a righteous teachers of wisdom. Jesus death was understood as a redemptive event. 

However, in the Christ Congregations, which developed in northern Syria, Asia Minor and Greece, the redemption represented by Jesus death promised a salvation for all who participated in that death and in the resurrection that followed. For those Greek-speaking groups, Jesus was a deity.

Like the Jesus movements, the Christ congregations met together for meals, sharing bread and wine, but they transform those events into ritual remembrances of Christ's death. The ritualized meal also provided an occasion for reading sacred texts, reciting poetry, singing hymns, and formulating statements of faith. For example, an early ritual Creed proclaimed, "That Christ died for our sins according to the Scriptures; that he was buried, that he was raised on the third day according to the scriptures, and that he appeared."
(1st Corin. 15:3-5 and Mark 14:22-24).

To view Part One of this series click HERE. 
To view Part Two of this series click HERE.