Recently I’ve seen adverts and trailers all over the internet for a forthcoming film called “The God Who Wasn’t There“, which claims to do for religion what “Supersize Me” did for fast food. I checked it out, but I don’t think I’ll be parting with the Student Loan Company’s money to go and see it any time soon.
It really surprised me that the filmmakers claim that the early church were “unaware of the idea of a human Jesus” and (I surmise) that the gospel traditions that have Jesus being a real human being are therefore secondary. Logically, I guess, they must then proceed down the “Jesus never existed” avenue, which I really wasn’t expecting from something trying to portray itself as based on legitimate scholarship.
I’d be interested to know how the filmmakers substantiate their claim that the early church did not think of Jesus as being a human being, though. Usually the objection is the other way around – that Jesus’ earliest followers did not think he was a God!
Justin Martyr mentions in his second-century Dialogue with Trypho that he believes Christ to be both man and divine. Interestingly, he mentions that some “of his race” (either Christians, or Greeks more generally) struggle with the idea, but from the angle of ‘How could Jesus be divine?’ rather than ‘Was Jesus human?’.
Now assuredly, Trypho, [the proof] that this man is the Christ of God does not fail, though I be unable to prove that He existed formerly as Son of the Maker of all things, being God, and was born a man by the Virgin. But since I have certainly proved that this man is the Christ of God, whoever He be, even if I do not prove that He pre-existed, and submitted to be born a man of like passions with us, having a body, according to the Father’s will; in this last matter alone is it just to say that I have erred, and not to deny that He is the Christ, though it should appear that He was born man of men, and [nothing more] is proved [than this], that He has become Christ by election. For there are some, my friends, of our race, who admit that He is Christ, while holding Him to be man of men; with whom I do not agree, nor would I, even though most of those who have [now] the same opinions as myself should say so; since we were enjoined by Christ Himself to put no faith in human doctrines, but in those proclaimed by the blessed prophets and taught by Himself.
(Dialogue, 48:2 – emphasis mine)
Clement of Rome writes at the end of the first century AD that Jesus is a descendant of Abraham:
From him [Abraham] also was descended our Lord Jesus Christ according to the flesh…
1Clement 32
Of course, this is nothing that the New Testament authors have not already taught- Clement is alluding to Romans 9:5 which also calls Jesus “God”. Moments after describing Christ’s divine status and preeminence over all creation in Colossians 1, Paul can talk about his “body of flesh”, his afflictions and his death. The same divine-and-human Jesus is seen in Philippians 2. Disagree with the early church if you will, but don’t claim that they were unaware of the idea of a human Jesus, or, for that matter, of a divine Jesus.
Prayer and evangelism: Colossians 4:3-4
January 27, 2010Today I was studying Colossians 4 at the CU small groups leaders’ bible study and was struck by what Paul asks the Christians in Colossae to pray for him:
First, Paul asks for prayer that he might be able to share the gospel, whether or not he is released from prison. It wouldn’t be wrong for the Colossian church to pray for his release – and verse 18 might hint at that too – but for Paul, proclaiming the gospel of Jesus Christ takes precedence over his legal rights.
Second, there’s a real stress both on the sovereignty of God in calling people to faith (“pray that God may open a door for our message…”) and on the need for Paul to communicate this accessibly and meaningfully (“pray that I may proclaim it clearly…”). Sometimes Christians who (correctly) stress that nobody can properly respond to the gospel without the enabling of the Holy Spirit – and indeed that our hearts and minds are “blind” to the truth of the gospel until God acts on us (2Cor 4:4-6), emphasising the need for what Reformed theologians call “prevenient grace” – sometimes these Christians can downplay the need for the gospel to be presented in culturally appropriate and accessible ways. If people need God to work to “unblind” them to the gospel, it doesn’t matter much if most people don’t understand our gospel presentation, because they’re just not ready to hear it yet. God hasn’t opened their eyes, and when he does, the Christian jargon, seventeenth-century language, and exclusive terminology we use just won’t be a hurdle. But Paul doesn’t draw this conclusion from the sovereignty of God in evangelism. Here he puts both God’s initiative and the need for clarity and communication side-by-side.
I think here we have a justification for thinking carefully about how to explain the “mystery of Christ” to the culture we find ourselves in today. How can we communicate it clearly and faithfully? Perhaps blurting out “Two Ways To Live” isn’t appropriate for every (or almost any!) situation. But lest we skip too quickly to debating methods and approaches – notice that Paul asks for prayer for this skill. It’s something we’d do well to pray for, too. I know I don’t find it easy – because I’m used to talking about the gospel to Christians where we share common terminology and attitudes and understandings (to a large degree!) and much less used to talking about the gospel with people who don’t know what “grace”, “redemption”, “reconciliation”, or even “God” means in a Christian context.
Tags:Colossians, evangelism, NUCU, Paul, prayer, providence, sovereignty
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