Landmarks in the History of Early Christianity

by Kirsopp Lake

ROME AND EPHESUS

Corinth as portrayed in the Epistles of Paul gives us our simplest and least contaminated picture of the Hellenic Christianity which regarded itself as the cult of the Lord Jesus, who offered salvation—immortality—to those initiated in his mysteries. It had obvious weaknesses in the eyes of Jewish Christians, even when they were as Hellenised as Paul, since it offered little reason for a higher standard of conduct than heathenism, and its personal eschatology left no real place for the resurrection of the body. The Epistles of Paul to the Corinthians are in the main protests against this Hellenic weakness, and the real monument to Paul in the first two, or perhaps even four, centuries is the success which he had in driving home these protests. Owing to later controversies we are apt to treat Justification by Faith as Paul's greatest contribution to the Church. Possibly that is true, if the whole of Church history be taken into account, but the attempt to reconstruct "Paulinism" on this principle produces the result that the effect of Paul's teaching cannot be traced in any of the Christian writings of the next two centuries. This is obviously absurd: if Paul's writings were preserved so carefully his teaching on some great points must have been regarded as central. Nor, if we succeed in forgetting the emphasis introduced by later controversies, is it hard to see what these points were. As against the Jews, Paul, the Greek, insisted on Freedom from the Law. That stood. As against the Greek, Paul insisted on Jewish morality and on the Resurrection of the body. These also stood. And these three points, if we may judge from subapostolic writings, were those which influenced the Church most. No doubt Paul preached Jesus as the crucified but risen and glorified Lord, and no doubt regarded Baptism and the Eucharist as sacraments, but so did all Hellenic Christians. Probably he would have regarded his doctrine of Faith and Justification as of primary importance, but all the existing evidence seems to show that it failed to convince the Jews, or to be remembered by the Gentiles, until it was rediscovered by Augustine.

Sacramental Christianity with an emphasis on morality was henceforward the true characteristic of the Church. But it had yet to give a more detailed account of the Lord, and to attempt to come to terms with Greek philosophy.

Except with regard to the Second Coming, the Jewish ideas of the Davidic Messiah and of the Son of Man ceased to have any living importance. It was not doubted that the Lord was divine, but there were two ways of considering his divinity. One was to regard Jesus as a man who had been inspired by the Holy Spirit, and had himself been taken up into the sphere of divinity after his death, so that he, as well as the spirit which had been in him, was now divine. This form of thought is generally known as Adoptionism. The other way was to think of Jesus as a pre-existent divine being who had become human.

The difference between the two forms of thought is that whereas Adoptionism postulates a distinct human personality for the human Jesus, which had a beginning in time and was promoted to divinity, the other theory postulates only a divine person who became human. Both theories, therefore, begin with much the same doctrine of God, as consisting, if the metaphor may be used, of the two factors of the Father and the Spirit, who was sometimes called his Son,[[1]] and was frequently identified with the Logos of the Greek philosophers. There is very little evidence in early Christian writings for that distinction between the Logos and the Spirit which afterward became orthodox.

The competing existence of Adoptionist and Pre-existent Christology does much to explain the early development of the doctrine of the Trinity. Starting with the Father and the Spirit-son, Adoptionism added a third to the sphere of divinity, namely, the glorified Jesus. This belief was preserved in the baptismal formula of the Church of Rome, as found in Justin Martyr, which was "In the name of the Father of all, and in the name of Jesus Christ who was crucified under Pontius Pilate, and in the name of the Holy Spirit," and though Adoptionism was in the end rejected, it left its permanent mark on Christian theology in the "threeness"[[2]] of the doctrine of God. The doctrines of Pre-existent Christology could scarcely have had this result,[[3]] for it is quite clear that the Logos and the Spirit were distinguished only in language, and the Incarnation was, as it were, but an incident in the work of the Logos.

Few things are more needed than study of this side of the growth of Christian doctrine. Harnack's History of Doctrine has indeed done something, but many of the details of his work require to be worked out, and some of his statements need revision.[[4]] Older books, such as Dorner's History of the Doctrine of the Person of Christ, admirable though they are, have little value for this purpose, for they were written chiefly with the object of explaining and leading up to Nicene and Chalcedonian doctrine. All that can be done in these pages is to indicate certain lines, which might be profitably followed up, as to the two chief centres of development, Rome and Ephesus, the former representing in the main Adoptionism and the latter Pre-existent Christology.

After Antioch Rome seems to have been the most important centre of Christianity in the first and early second centuries. Certainly it was more important than Corinth, though in some ways, owing to the preservation of Paul's correspondence, we know more about Corinth than Rome. Fortunately there are extant a number of documents which illustrate its history, though none of them throw any real light on its foundation, for it is unknown who was the founder of the Church in Rome.

The first of these documents is Paul's Epistle to the Romans, but it is very strange how little this tells us as to the history or nature of the Church in that city. Apparently Paul was acquainted with Christians in Rome before he went there himself, but there is no suggestion that he regarded the Church there as the foundation of Peter or of any other of the leading missionaries. It is therefore by no means impossible that the Church of Rome sprang up by the coming to the city in increasing numbers of men who had been converted elsewhere. Whether the Epistle to the Romans was originally intended for that city or not is an open question,[[5]] but at least it was sent to Rome in one of its forms, and that is after all the most important fact. The most remarkable thing about the revelation which it makes of the Christianity at Rome is that the problems which seem to have interested or distracted the Church are so much more Jewish than Hellenic. The questions of the Law and of the ultimate fate of Israel are so extensively dealt with as to suggest a strongly Jewish element in the Church. Jesus is, as in Corinth, a Redeemer, but the problems of life for those who accepted him suggest Jewish rather than Greek antecedents.

What is the bearing of Romans on the Christology of the Church at Rome? Not, that is to say, what is its evidence as to the thought of Paul, but how are certain phrases in it likely to have been interpreted? The most important passage is Romans i. 1-4: "Paul, a servant of Jesus Christ, a called apostle, separated to God's gospel which He had promised beforehand by His prophets in Holy Scriptures concerning His Son, who became of the seed of David according to the flesh, who was appointed Son of God miraculously according to the spirit of holiness by resurrection from the dead, Jesus Christ our Lord."[[6]] What is this likely to have meant to those who read it in Greek without any knowledge of a "Pre-existent" Christology? I think that they would have been impressed by the parallelisms in the sentence: katà sárka is parallel to katà pneuma hagiôsúnes and ek spérmatos Daveíd is parallel to ex anastaseôs nekrôn. It would thus mean that Jesus had been a human being by belonging to the family of David, and had been ordained, or appointed to be a "Spirit of holiness," by being raised from the dead: katà sárka explains the result of genoménon ek spérmatos Daveíd, and katà pneuma hagiôsúnes explains the result of horisthéntos uhiou ... ex anastáseos nekrôn. That is Adoptionism, and though the passage has been explained in terms of a Pre-existent Christology by those who for other reasons are convinced that this was the real nature of Paul's doctrine, it could be taken quite easily in this Adoptionist way, for horisthétos could mean "became by means of appointment" quite as well as aphôrismênos could mean the same thing with regard to Paul's apostleship.[[2]] The general impression made by the verse would be, to any one who had Adoptionist views already, that Jesus, who was born as a human being into the family of David (which gave him a certain well-understood claim to the title Son of God), had by the Resurrection been promoted to another kind of sonship, not as a human being of flesh, but as a spiritual being.