Proto-Orthodoxy Canon Logic

After reading the “Muratorian Canon” fragment and Irenaeus’ Against the Heretics, it seems to me that the proto-orthodox Christians already had a creed in mind, and if the writings of the Jesus followers didn't fit with their idea of who Jesus was, it wasn't included. Specifically, the writings needed to indicate Jesus’ miraculous birth, crucifixion, and resurrection. These were the requirements, as well as an indication that Jesus was the Savior who was divine.

Writings that were from the gnostic groups were immediately considered heresy by Iranaeus, especially anything that referred to mysteries. Iranaeus held a definition of truth for Christianity to be that which speaks of Jesus being born of a virgin, the passion, and his resurrection and bodily ascension to heaven; Jesus was Son of God, Lord, Savior, King, and God (him)self. God was one and only, and the creator of all, the God of Abraham, Isaac, and Jacob. Anything that deviated from this or the teachings found in the gospels of Matthew, Mark, Luke, and John were considered heresy by him, especially the gnostic materials, as he said “their statements are quite varied and numerous”.  He also equates Gnosticism with idolatry and as practitioners of magic.

Iranaeus also objected to the gnostic tendency to do anything they desired because they believed there was no such thing as a good or bad deed – that the classification is a human creation, opinion, and to be ignored, as they (the Gnostics) felt that it was the souls desire to experience everything to grow and transcend the need for the human body. All of this to Iranaeus was out of his realm of thinking for what he thought Christianity was or should be, thus he despised it and pushed forward his definition as if it was the norm.

This is a response paper that was originally written in reference to the “Muratorian Canon” fragment and Irenaeus’ Against the Heretics (pp. 196-211 of After the New Testament
A Reader in Early Christianity) for REL 420: Birth of Christianity at Michigan State University on 3/27/12.

The House that Christ Built

A comparative look at the Gospels of Mark and Thomas

Originally written on 4/19/12 for my Birth of Christianity class

 

Gospel of Thomas

Gospel of Mark

After reading both the gospels of Mark and Thomas with fresh eyes, I am struck with the idea that one is like timber available for building and the other is like a finished structure, ready for tenants.  The gospel of Thomas (hereafter: Thomas) is simply a list of sayings attributed to the person in history named Jesus. It is referred to as his secret teachings, although the secrets are not given away freely, as many of the sayings can be difficult to understand (ex: Thom 10, 17, 19, and especially 42). The gospel of Mark (hereafter: Mark), on the other hand, is a narrative – a story. It has a beginning, middle and, as most stories do, builds to a crescendo before coming to an end. There are no real secrets here, as what Jesus says is often explained to his disciples (Mk 4:14-20). 

When walking through the lumber yard of Thomas, the reader is not given a map, as no map would make sense. There is no seeming order to Jesus’ sayings and sometimes certain sayings even seem to be repeated, although with small variations (ex: Thom 2 and 94; 55 and 101). Although there is no apparent order to the list, one could sort the sayings into themes, the names by which might depend on the reader and his or her interpretations of the sayings.

It is the roughness of Thomas, the crude way it is written as only a list, that I think would have appealed to the first followers of Jesus. It allowed for variations of opinions, for interpretations by the self. Each person would have the same opportunity to find in it those things which resonated within.

Several themes that I noted within the gospel of Thomas may have found resonance with the early Christians. These include the search for knowledge or wisdom, the oneness of all life, the necessity to be like a child to experience the kingdom of God, what God’s imperial rule is like and simple rules to live within humanity’s communities. These themes may have been easily acceptable to any of the followers of Jesus that were familiar with the likes of Socrates, who also was a proponent seeking wisdom and of the concept of “Know thyself” (Thom 2, 3, 67, 92, 94).

Thomas may have also appealed as seeming more authentic, as if the author was writing the sayings down best as he could remember, without tarnishing anything with embellishments. At the same time, it could have put off those that found the list too confusing and difficult to understand, especially with the implication of these being secret teachings; when the reader didn’t understand, it would be too easy for him to disregard it as make-believe. For these people, Mark would be much easier to understand, thus easier to accept as authentic.

Tract Housing

As mentioned before, Mark is much more than a list of sayings, although when walking through the halls of the structure, pieces of Thomas seem to be peeking out through the paint here and there (ex: Mk  2:20, 2:21-22, 6:4-5, 12:17, 12:31,  and Thom 104, 47, 31, 100, 25 respectively). Although the reader can tell that the authors of Mark and Thomas visited the same lumberyard, it is just as evident that Mark’s author either missed much of the materials available, or only sought certain pieces for his structure. Perhaps Mark’s author had an agenda: to tell a story about Jesus from the perspective that he understood. If that was the case, then he would have selected those pieces that made sense to him and then added to them some structure so that other readers would see what he saw. Another possibility could be that Mark’s author knew more details than the author of Thomas. Finally, it is just as likely that the structure was not unique to Mark’s author, but instead was one of several tract homes. 

Mark’s appeal to the Jesus followers would have been the narrative he gave of the man that they followed, worshiped, and glorified. The author begins with Jesus’ baptism in the Holy Spirit and flows through the geographical travels of his subsequent teachings and healings until the author concludes with Jesus’ death and resurrection. Themes found in Mark are the power of belief, the lack of belief in man, the coming of the kingdom of God, a sense of urgency, and the death and resurrection of Jesus. Jesus is also defined in Mark as Christ, son of God, Holy, son of David, last of the prophets, and Lord (Mk 1:1, 1:24, 10:48, 12:6, and 16:19 respectively).  This stands in contrast to Thomas, where Jesus is defined as an angel, philosopher, and teacher, although Jesus rebukes the last saying, “I am not your teacher” (Thom 13).

The definition of Jesus in Thomas is not the only difference we find from Mark. There is no death and resurrection theme in Thomas; rather, the kingdom of God is already present for those that understand (Thom 113). It is not faith that brings salvation in Thomas (Mk 9:2, 22, 29). Instead, looking within and bringing what is inside out is what saves (Thom 70). Also lacking in Thomas are the references to the old testament that point to the idea of Jesus fulfilling ancient prophecy in Mark (Mk 1:2, 10:48, 12:10, 14:49, 15:27). These differences may have separated audiences that paid heed to one gospel or the other (or both).

As mentioned previously, Thomas may have resounded more with Jews that were familiar with philosophers like Socrates. They may have been drawn to some parallel ideas and may even have been interested in the idea of having secret knowledge. I imagine the more philosophical type may have already been less interested in ancient readings such as those found in the Hebrew Bible (except for where wisdom could be gleaned) and would have already been along a path of introspection when Thomas was written. Thus, these people may have been less likely to be looking for the Messiah foretold in the ancient scriptures. Thomas would have also been easier for the gentiles to relate to as well. The Jews that were more scripturally bound may have been more drawn to the finished housing of Mark’s gospel.

Jews that knew their scripture and who were suffering would have taken much solace in learning the tradition of Jesus’ teachings and healings and salvation offered to them through faith in him and in God’s possibilities (Mk 10:27). The gospel as a historical type story would have also been familiar to them, as many of their ancient scriptures that they held dear were written as historical stories. The followers of Mark’s gospel likely saw overlap in Thomas, but may have turned away from it because of the lack of support of Jesus as the Messiah, come to save mankind.

The choice of which gospel one might follow still would have been individual, but I can see the draw to that which is more complete, explained, and feels like guidance. Thomas is given to the reader as a list of secret teachings (or sayings) of the person named Jesus. The sayings are not explained, but left bare, without embellishment. By contrast, Mark is a complete story with explanations given along the way. The house has been built, the walls painted, furniture moved in and waits for the tenant to move in and make it his or her home.