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Why Was Marcion Declared a Heretic?

              The question I will be dealing with this week relates to the issue of heresy and orthodoxy in early Christianity.  If you have a question you would like me to address, let me know!   QUESTION: As I am reading about Marcion being declared a heretic I wonder, who had the authority to do this?   RESPONSE: It’s a very good question, and more significant than, on the surface, one might think.  First some background. Marcion was a second-century philosopher/theologian/teacher who eventually came to be branded as one of the arch-heretics of early Christianity.   Our only sources of information about him are the writings of his enemies – proto-orthodox church fathers (church writers who embraced the theological views that later came to be endorsed as “orthodox” – that is, teaching the “right beliefs”) who saw him, and his views, as dastardly and demonic false teachings meant to led the faithful astray.  It is much debated how much we can trust what his enemies said if we want to determine what it is that [...]

Why Did We Get a New Testament?

In my past couple of posts I’ve talked about how the canon of the Hebrew Bible was formed.  That raises the obvious corollary of how the canon of the New Testament was formed.  Who decided we should have the twenty-seven books we do?  Why these books and not others?  Why were any books chosen at all?  When were these decisions made?  And what criteria were used to make the decisions? To my surprise, I haven’t talked much about the process on the blog over the years.  So here I will devote two posts to the issue.   I have written at greater length about the matter in several of my books, especially Lost Christianities.  Here is the most direct and to the point discussion that I provide in my textbook The Bible: A Historical and Literary Introduction. ********************************************************** THE CANON OF THE NEW TESTAMENT We are much better informed about the formation of the canon of the New Testament, in no small part because we have the writings of later church fathers who explicitly discuss the [...]

Orthodoxy and Proto-Orthodoxy

Orthodoxy and Proto-Orthodoxy - the current thread on the diversity of early Christianity actually began as a response to a question raised by a reader, which was the following: Dr. Ehrman, I do not know if others would find this interesting, but I would love to know how you developed the idea for The Orthodox Corruption of Scripture. How did you go about researching it? How long did it take? Is it a once-in-a-lifetime work? My initial thought was that I would be able to answer the question in roughly five or six posts.   But here it is, two weeks later, and I haven’t even started to answer it because it has taken this long to describe what I mean by the term “orthodox.”   And I haven’t finished doing even that!  But I hope to do so with this post. Orthodoxy and Proto Orthodoxy - Right Belief vs False Belief To this point I have tried to explain why so many scholars for the past 80 years or so have been convinced that we cannot [...]

Evaluating the Views of Walter Bauer

In my last two posts I talked about the relationship of orthodoxy and heresy in early Christianity.   The standard view, held for many many centuries, goes back to the Church History  of the fourth-century church father Eusebius, who argued that orthodoxy represented the original views of Jesus and his disciples, and heresies were corruptions of that truth by willful, mean-spirited, wicked, and demon inspired teachers who wanted to lead others astray. In 1934 Walter Bauer challenged that view in his book Orthodoxy and Heresy in Earliest Christianity.   Bauer argued that in many regions of the church, the earliest known form of Christianity was one that later came to be declared a heresy.   Heresies were not, therefore, necessarily later corruptions of an original truth.  In many instances they were the oldest known kind of Christianity, in one place or another.   The form of Christianity that became dominant by the end of the third century or so was the only known particularly in Rome.   Once this Roman form of Christianity had more or less swept aside its [...]

A Radically Different View of Orthodoxy and Heresy

In my last post I started discussing the terms “orthodoxy” and “heresy,” pointing out that their traditional/etymological meanings are not very helpful for historians.   “Orthodoxy” literally means the “right belief” about God, Christ, the world and so.   That means it is a theological term about religious truth.   But historians are not theologians who can tell you what is theologically true; they are scholars who try to establish what happened in the past.  And so how can a historian, acting as a historian, say that one group of believers is right and that another is wrong? The problem with the two terms came to particular expression in a book written in 1934 by a German scholar named Walter Bauer.  The book was auf Deutsch, but its English title is Orthodoxy and Heresy in Earliest Christianity.   For my money, this was the most important book on early Christianity written in the 20th century.   It completely revolutionized how we are to understand the theological controversies that were wracking the Christian church in its early years. If you recall, [...]

What Are Orthodoxy and Heresy?

In my previous post I began to explain what I meant by the title of my 1993 book, The Orthodox Corruption of Scripture.   One of the terms of the title is non-problematic:  by “Scripture” I meant specifically the writings of the New Testament.  Another term, “corruption,” is a bit trickier, and as  I indicated I was using it both in a technical sense to refer to any kind of alteration of a text by a scribe who was copying it (that is what textual critics have traditionally called any change of the text, since for them the most important thing was the “original” text as written by the author) and in an ironic sense because I wanted to talk about changes of the text away from, rather than toward, a possible heretical meaning. And that takes me to the other two terms of importance, “orthodoxy” and “heresy.” These are two much debated terms, and part of the issue has to do with their literal or etymological meaning.   In terms of etymology, the word “orthodoxy” comes [...]

What is An Orthodox Corruption of Scripture?

READER’S QUESTION: Dr. Ehrman, I do not know if others would find this interesting, but I would love to know how you developed the idea for _The Orthodox Corruption of Scripture_. How did you go about researching it? How long did it take? Is it a once in a lifetime work?   MY RESPONSE: Ah, this is a great question and it will take a number of posts to lay it all out, as it is a very complicated affair.   But it could make for an interesting thread.  We’ll see! To begin with, I need to say something about what the book was about.   I will have a lot more to say about that in subsequent posts.  At this point I’ll simply try to give the whole thing in a nutshell. First let me clarify the key terms of the title, which in full was :  The Orthodox Corruption of Scripture:  The Effect of Early Christological Controversies on the Text of the New Testament.   By “Scripture” I was referring only to the specifically Christian Scriptures, [...]

Early Christianity in Egypt

About two months ago, in May, I was feeling pretty burned out; I had just finished my manuscript on How Jesus Became God and my brain was reasonably fried. At that point, I had trouble imagining being able to come up with posts for the blog for a while, and so I asked if anyone had any questions they would like to have answered. And so once again I have learned my lesson: Be careful what you ask for! Since then I’ve been answering the questions I received (the long series of posts on Matthew were ultimately from one of the questions). I’m, maybe, half way through the list. And questions keep coming in. So I think what I’m going to TRY to do now is simply answer the remaining ones, one question at a time, one per post (unless I get carried away again, as I did with the Matthew question). Feel free to keep asking questions if there are any that are burning on your brain; but realize that it may take a [...]

Translating the Apostolic Fathers

In my last post I answered a question about whether I would ever publish a translation of the New Testament. (Short answer: almost certainly not!). But I want to take a couple of posts to talk about the work of translation. There is a very big difference between being able to read an ancient text in its ancient language (Greek, Latin, Hebrew, Coptic, whatever) and producing a translation of it for publication. You might think that it’s all basically the same thing: if you can read it, you can publish a translation of it. But as it turns out, it’s not that simple. I didn’t realize this for years and years, until I started publishing translations of ancient texts. My first experience was about fifteen years ago now, when I was asked to do a new edition of the Apostolic Fathers for the Loeb Classical Library. Here I’ll give some background on that project and the series it appeared in, and in the next post I’ll talk about the difficulties of producing a translation. FOR [...]

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