Tuesday Scholarly Notes
5/29/25
Kelly, J.N.D. (1978). "Chapter 7: Man and His Redemption." (pp. 163-188). Harper San Francisco. (Personal Library)
In this chapter, Kelly turns his attention to the attempts at explaining why humanity is in need of salvation and the way that salvation is granted through Jesus. He notes that through the late first century and the second century the condition is taken for granted and the fact of salvation in Christ is asserted, but not sufficiently explained (Kelly 1978, p. 163). The closest statements he finds to an explanation have to do with humans receiving a knowledge of Christ. This is a broadly held concept, but it falls short in terms of serving as an explanation (Kelly 1978, p. 164). Kelly additionally finds some statements which affirm Jesus' work as our substitute. However, the function is not altogether clear (Kelly 1978, p. 165). It is normally viewed as a way that we are challenged to repentance, though in Barnabas Jesus has the role of a sacrifice. Ignatius does go so far as to say that by his death Jesus abolishes sin and death (Kelly 1978, p. 166).
Kelly sees a significant shift in the work of the Apologists (Kelly 1978, p. 166). They see humanity as a combination of body and soul, and portray the soul as having rational powers to decide whether or not to live as Christ would desire. In Justin's thought, our free desire to please God is interfered with by demonic forces which would confuse us and entice us into sin (Kelly 1978, p. 167). Our temptation to sin, then, is like that to which Eve fell prey.
Tatian and Theophilus treat the fall into sin in a similar way to Justin, but with more nuance, holding still that the fall into sin was provoked by demonic forces, and that remaining sin in the world can be overcome through out will. All evil, therefore, is a consequence of sin (Kelly 1978, p. 168).
Kelly finds that only Justin gives a concrete reason for the incarnation and that it is didactic in nature (Kelly 1978, p. 168). Christ becomes man to show us how we should live. Jesus' work, then, is that of illumination. He gives us the knowledge we need (Kelly 1978, p. 169). In this work, Jesus breaks the demonic power which has hindered us.
In Kelly's view, the most substantial development of the period was to articulate the implications of Paul's teaching that in Christ there is "a new, restored humanity" (Kelly 1978, p. 170). This concept led to developments in both anthropology and Christology. Kelly considers Irenaeus and Justin to be at the forefront of these attempts to explain both concepts. Irenaeus took Adam;s sin to separate him and all humanity from God, changing the already substantial distance between the creator and the created into an enormous chasm (Kelly 1978, p. 172). This condition persisted in all humans. Jesus, then, "became what we are in order to enable us to become what He is" (Haer. 5, praef.) (Kelly 1978, p. 172). In effect, Christ undid what Adam's sin had done. This would allow us to start afresh in Jesus (Kelly 1978, p. 173).
As is typical, the nature of salvation developed different explanations in the East and the West (Kelly 1978, p. 174). Development in the West was centered in North Africa, anticipating the later work of Augustine. Teertullian emerged as the spokesman at this earlier period. His view considers each soul and body to be a new creation, derived from the parents (Kelly 1978, p. 175). The characteristics of the soul are likewise inherited from parents. We therefore have some remaining attributes of our father Adam, both in bearing the image of God and in having responsibility for sin. We are thus predisposed to sin since we are born of sinful parentage. In Tertullian's view, then, Chrsit's death for us functions primarily as a sacrifice, atoning for our sin and restoring us to Adam's image. Kelly observes that though the seed of a substitutionary atonement is present, it is not fully developed (Kelly 1978, p. 177). Subsequent Western theologians tended to write in terms of an atonement as well as of an example (Kelly 1978, p. 178).
In the East, in contrast, the inherited nature of sin was "largely absent" (Kelly 1978, p. 179). Humans, with their free will, were to progress toward perfection. Any inheritance of sin is related to our inheritance of desires which are disordered, rather than an inheritance of guilt (Kelly 1978, p. 180). Origen goes so far as to take the Genesis account as a piece of mythology to be interpreted as a sign that all souls are pre-existent. God gave all the souls a free will which could imitate God or not. They all chose, to one or another extent, not to imitate God. This explains sin among humans as well as the existence of demons. Some souls were bound to bodies as a punishment (Kelly 1978, p. 181). While Kelly does not take Origen's system to have been adopted as a whole, the basic premises of a sharp distinction between physicality and spirituality were broadly accepted (Kelly 1978, p. 183).
The work of Christ was likewise taken in a relatively mystical sense in the East (Kelly 1978, p. 183). In Clement, for example, the real work of Jesus was to teach true knowledge which would purify human desires (Kelly 1978, p. 184). This ultimately leads to some sort of theosis. Humans eventually may become God (Protr. 12, 120, 3). Jesus serves as an example for humans. However, in Origen's thought, he also was engaged in defeating the Devil and taking control over the earth (Kelly 1978, p. 185). This was finally accomplished in his death and resurrection. Origen additionally saw Christ's death as a propitiatory sacrifice (Kelly 1978, p. 186). The offering had the effect of satisfying the justice of the Father. The role of Jesus in salvation is thus very complex. Again, Kelly observes that the views of Origen were not universally accepted in the East. However, the complex nature of the work of Chrsit was broadly admitted (Kelly 1978, p. 187).
5/29/25
Kelly, J.N.D. (1978). "Chapter 7: Man and His Redemption." (pp. 163-188). Harper San Francisco. (Personal Library)
In this chapter, Kelly turns his attention to the attempts at explaining why humanity is in need of salvation and the way that salvation is granted through Jesus. He notes that through the late first century and the second century the condition is taken for granted and the fact of salvation in Christ is asserted, but not sufficiently explained (Kelly 1978, p. 163). The closest statements he finds to an explanation have to do with humans receiving a knowledge of Christ. This is a broadly held concept, but it falls short in terms of serving as an explanation (Kelly 1978, p. 164). Kelly additionally finds some statements which affirm Jesus' work as our substitute. However, the function is not altogether clear (Kelly 1978, p. 165). It is normally viewed as a way that we are challenged to repentance, though in Barnabas Jesus has the role of a sacrifice. Ignatius does go so far as to say that by his death Jesus abolishes sin and death (Kelly 1978, p. 166).
Kelly sees a significant shift in the work of the Apologists (Kelly 1978, p. 166). They see humanity as a combination of body and soul, and portray the soul as having rational powers to decide whether or not to live as Christ would desire. In Justin's thought, our free desire to please God is interfered with by demonic forces which would confuse us and entice us into sin (Kelly 1978, p. 167). Our temptation to sin, then, is like that to which Eve fell prey.
Tatian and Theophilus treat the fall into sin in a similar way to Justin, but with more nuance, holding still that the fall into sin was provoked by demonic forces, and that remaining sin in the world can be overcome through out will. All evil, therefore, is a consequence of sin (Kelly 1978, p. 168).
Kelly finds that only Justin gives a concrete reason for the incarnation and that it is didactic in nature (Kelly 1978, p. 168). Christ becomes man to show us how we should live. Jesus' work, then, is that of illumination. He gives us the knowledge we need (Kelly 1978, p. 169). In this work, Jesus breaks the demonic power which has hindered us.
In Kelly's view, the most substantial development of the period was to articulate the implications of Paul's teaching that in Christ there is "a new, restored humanity" (Kelly 1978, p. 170). This concept led to developments in both anthropology and Christology. Kelly considers Irenaeus and Justin to be at the forefront of these attempts to explain both concepts. Irenaeus took Adam;s sin to separate him and all humanity from God, changing the already substantial distance between the creator and the created into an enormous chasm (Kelly 1978, p. 172). This condition persisted in all humans. Jesus, then, "became what we are in order to enable us to become what He is" (Haer. 5, praef.) (Kelly 1978, p. 172). In effect, Christ undid what Adam's sin had done. This would allow us to start afresh in Jesus (Kelly 1978, p. 173).
As is typical, the nature of salvation developed different explanations in the East and the West (Kelly 1978, p. 174). Development in the West was centered in North Africa, anticipating the later work of Augustine. Teertullian emerged as the spokesman at this earlier period. His view considers each soul and body to be a new creation, derived from the parents (Kelly 1978, p. 175). The characteristics of the soul are likewise inherited from parents. We therefore have some remaining attributes of our father Adam, both in bearing the image of God and in having responsibility for sin. We are thus predisposed to sin since we are born of sinful parentage. In Tertullian's view, then, Chrsit's death for us functions primarily as a sacrifice, atoning for our sin and restoring us to Adam's image. Kelly observes that though the seed of a substitutionary atonement is present, it is not fully developed (Kelly 1978, p. 177). Subsequent Western theologians tended to write in terms of an atonement as well as of an example (Kelly 1978, p. 178).
In the East, in contrast, the inherited nature of sin was "largely absent" (Kelly 1978, p. 179). Humans, with their free will, were to progress toward perfection. Any inheritance of sin is related to our inheritance of desires which are disordered, rather than an inheritance of guilt (Kelly 1978, p. 180). Origen goes so far as to take the Genesis account as a piece of mythology to be interpreted as a sign that all souls are pre-existent. God gave all the souls a free will which could imitate God or not. They all chose, to one or another extent, not to imitate God. This explains sin among humans as well as the existence of demons. Some souls were bound to bodies as a punishment (Kelly 1978, p. 181). While Kelly does not take Origen's system to have been adopted as a whole, the basic premises of a sharp distinction between physicality and spirituality were broadly accepted (Kelly 1978, p. 183).
The work of Christ was likewise taken in a relatively mystical sense in the East (Kelly 1978, p. 183). In Clement, for example, the real work of Jesus was to teach true knowledge which would purify human desires (Kelly 1978, p. 184). This ultimately leads to some sort of theosis. Humans eventually may become God (Protr. 12, 120, 3). Jesus serves as an example for humans. However, in Origen's thought, he also was engaged in defeating the Devil and taking control over the earth (Kelly 1978, p. 185). This was finally accomplished in his death and resurrection. Origen additionally saw Christ's death as a propitiatory sacrifice (Kelly 1978, p. 186). The offering had the effect of satisfying the justice of the Father. The role of Jesus in salvation is thus very complex. Again, Kelly observes that the views of Origen were not universally accepted in the East. However, the complex nature of the work of Chrsit was broadly admitted (Kelly 1978, p. 187).
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