Thursday Scholarly Notes
4/17/25
Kelly, J.N.D. (1978). "Chapter I: The Background." in Early Christian Doctrines, Revised Edition." (pp. 3-28). Harper San Francisco. (Personal Library)
Kelly's goal is to review doctrinal development from the end of the first century to the mid-fifth century (Kelly 1978, p. 3). The close of the first century marks the start of subapostolic development. The council of Chalcedon in 451 may well end this period of doctrinal creativity. Many issues central to Christianity were largely settled by this time.
During the patristic period, Kelly sees a strong influence on Christianity coming from Judaism (Kelly 1978, p. 6). Especially at the start of the period, nearly all frameworks for thought were adapted from the world of Judaism. Kelly considers the two most important concepts to be the divine nature as consisting of separate persons but one nature, as well as the interest shown to angels (Kelly 1978, p. 7). Kelly notes that Philo of Alexandria and his interpretation of Platonic conceptions of deity had a profound influence on biblical interpretation, particularly on allegorical interpretations which could harmonize elements of philosophy and theology (Kelly 1978, p. 8). The concept of a logos, held as a creative and explanatory force, was prominent in Plato (Kelly 1978, p. 10). The connection between the divine logos and Plato's forms then becomes an important matter of consideration.
The Roman Empire considered its classical religions to be significant. For this reason, Christianity arose in the context of a culturally religious atmosphere. Kelly observes that the Roman paganism had lost much of its practical power by the patristic period, but still was a source of cultural unification (Kelly 1978, p. 11). The rise of mystery religions with ceremonial meals and worship served as competitors of one another and of Christianity, also seen as an exotic, new religion (Kelly 1978, pp. 12-13).
Greek philosophy, particularly Platonism and Stoicism, was influential, particularly among the educated elite (Kelly 1978, pp. 14-15). Particularly the Platonic theory of the non-sensible Forms was easily seen as analogous to a biblical concept of God. Kelly briefly summarizes Platonic, Aristotelian, and Stoic concepts which could influence Christian thought (Kelly 1978, pp. 16-20, passim). Kelly's synopsis of the philosophical viewpoints is particularly helpful as he makes brief mention by name of philosophers who emphasized particular concepts.
Neoplatonism was characterized by a strong emphasis on the transcendence of God (Kelly 1978, pp. 20-21). These ideas, flourishing after about 200 A.D., could be interpreted as similar to Christian conception, especially regarding the persons of the Godhead. However, in significant ways, an interpretation of Christianity in Neo-Platonic terms leads directly to Gnosticism (Kelly 1978, p. 22).
The various Gnostic groups were syncretistic in nature, drawing from a wide variety of sources, but always emphasizing the need for a sort of arcane knowledge (gnosis) which would lead to truth (Kelly 1978, p. 23). They typically articulated multiple levels of aeons, which served essentially as a pantheon. Some Gnostics have more affinity to orthodox Christianity than others. However, the entire system is deeply contradictory to Christianity (Kelly 1978, p. 26).
4/17/25
Kelly, J.N.D. (1978). "Chapter I: The Background." in Early Christian Doctrines, Revised Edition." (pp. 3-28). Harper San Francisco. (Personal Library)
Kelly's goal is to review doctrinal development from the end of the first century to the mid-fifth century (Kelly 1978, p. 3). The close of the first century marks the start of subapostolic development. The council of Chalcedon in 451 may well end this period of doctrinal creativity. Many issues central to Christianity were largely settled by this time.
During the patristic period, Kelly sees a strong influence on Christianity coming from Judaism (Kelly 1978, p. 6). Especially at the start of the period, nearly all frameworks for thought were adapted from the world of Judaism. Kelly considers the two most important concepts to be the divine nature as consisting of separate persons but one nature, as well as the interest shown to angels (Kelly 1978, p. 7). Kelly notes that Philo of Alexandria and his interpretation of Platonic conceptions of deity had a profound influence on biblical interpretation, particularly on allegorical interpretations which could harmonize elements of philosophy and theology (Kelly 1978, p. 8). The concept of a logos, held as a creative and explanatory force, was prominent in Plato (Kelly 1978, p. 10). The connection between the divine logos and Plato's forms then becomes an important matter of consideration.
The Roman Empire considered its classical religions to be significant. For this reason, Christianity arose in the context of a culturally religious atmosphere. Kelly observes that the Roman paganism had lost much of its practical power by the patristic period, but still was a source of cultural unification (Kelly 1978, p. 11). The rise of mystery religions with ceremonial meals and worship served as competitors of one another and of Christianity, also seen as an exotic, new religion (Kelly 1978, pp. 12-13).
Greek philosophy, particularly Platonism and Stoicism, was influential, particularly among the educated elite (Kelly 1978, pp. 14-15). Particularly the Platonic theory of the non-sensible Forms was easily seen as analogous to a biblical concept of God. Kelly briefly summarizes Platonic, Aristotelian, and Stoic concepts which could influence Christian thought (Kelly 1978, pp. 16-20, passim). Kelly's synopsis of the philosophical viewpoints is particularly helpful as he makes brief mention by name of philosophers who emphasized particular concepts.
Neoplatonism was characterized by a strong emphasis on the transcendence of God (Kelly 1978, pp. 20-21). These ideas, flourishing after about 200 A.D., could be interpreted as similar to Christian conception, especially regarding the persons of the Godhead. However, in significant ways, an interpretation of Christianity in Neo-Platonic terms leads directly to Gnosticism (Kelly 1978, p. 22).
The various Gnostic groups were syncretistic in nature, drawing from a wide variety of sources, but always emphasizing the need for a sort of arcane knowledge (gnosis) which would lead to truth (Kelly 1978, p. 23). They typically articulated multiple levels of aeons, which served essentially as a pantheon. Some Gnostics have more affinity to orthodox Christianity than others. However, the entire system is deeply contradictory to Christianity (Kelly 1978, p. 26).
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