Some History of Christianity

Jesus of Nazareth -- called the Son of God and Christ (the Greek term for Messiah, or anointed one) -- was born in Judea around 6-4 B.C.E. At that time, Israel was subject to Rome, and rebellion and unrest were simmering. Signs and wonders were reported surrounding Jesus" birth and childhood, but history knows virtually nothing about his life until Jesus was approximately 30 years old, when he began his public ministry. After his baptism by a desert prophet and a period of wilderness fasting, he gathered 12 disciples, and began walking about the land, teaching, healing the sick, and performing miracles. His presence and message were compelling, and crowds followed him everywhere. Jesus taught love of God as Father, love of neighbor, self-sacrifice in the service of both, and the imminent arrival of the Kingdom of God.

His frequent references to himself as the Son of Man and his entry into Jerusalem on a donkey both reflected his conscious acceptance of a messianic role. Established Jewish authorities saw him as a threat, both to civic peace under the Romans, and to their own authority. His overturning of the currency exchange and animal dealers" tables in the Temple courtyard after arriving in Jerusalem was the last straw, and he was arrested soon after by the Jewish authorities. Political maneuvering led to Jesus" death sentence under Roman law, and his crucifixion on the eve of the Jewish Passover. On the Sunday morning after Passover, women visiting his tomb found it empty, and Jesus began appearing among his disciples in bodily form, telling them to spread the good news of his resurrection abroad to all who would hear.

Christianity began as a small group of Jewish men and women who believed that Jesus was the Christ and Son of God. In their eyes, his resurrection was proof of his identity, promising that all who placed their faith in him would also overcome death. Not long after Jesus" final departure into heaven, his disciples experienced the promised spiritual empowerment by the Holy Spirit (Pentecost) and began preaching throughout Israel and all the known world. A handful of believers grew into an underground religion that spread rapidly across the Roman Empire, suffering persecutions both by Jews and Romans. It was only when the Emperor Constantine legalized Christianity in the early 4th century that its survival was assured.

Christian Rituals

In nearly 2000 years, many rituals have grown up within Christianity. In most cases, these rituals recreate Jesus' actions in life or fulfill his commands. Although form and interpretation vary, both baptism and the Lord's Supper are central to Christianity everywhere. In Greek Orthodox and Roman Catholic traditions, as well as some Protestant traditions, baptism is no longer a symbol of a person's conscious decision to follow Christ. Instead, it has evolved into a seal of membership in the Christian community, bestowed on newborn infants. Symbolic sprinkling of water has replaced immersion. Various Protestant groups eventually separated into new denominations after the Reformation, partly because they insisted on performing baptism as it was originally done -- immersing new believers following professed faith in Jesus Christ.

The Lord's Supper, or Eucharist (literally, giving thanks), means different things to Catholics and Protestants. Both agree that it is a symbolic repetition of Jesus' last supper with his disciples, in which he declared the broken bread to be his body and the wine his blood, but the similarities stop there. In the Roman Catholic Eucharist, when the priest blesses the elements in the Mass, the miracle of transubstantiation transforms them into the literal body and blood of Christ. For Protestants, the Lord's Supper is a remembrance, a focus for meditation and prayer -- the bread and wine/juice are symbols only. Of course, many other church rituals exist universally, such as the ordination of priests/ministers/deacons and rites of marriage and death.

In addition to taking part in church services -- which is part of a Christian's duty -- most ordinary believers think of prayer as the most basic and helpful action they can take to draw near to God. Prayer was commanded by Jesus, who even gave his disciples a model prayer to follow, known today as the Lord's Prayer. But any detail of New Testament practice, especially from the life of Christ, is likely to have found its way into church ritual. Footwashing, performed by a servant when a traveller entered a house from the dusty road, was something Jesus did for his disciples at their last supper together to demonstrate a leader's servant role: It is still common practice in some small congregations. Jesus' promise that his followers would not be harmed by venomous snakes was transformed into rituals of snake handling in the American Holiness tradition. The different languages spontaneously spoken at Pentecost are the basis of the Pentecostal movement, and the sign of the Holy Spirit's full presence.

Christian Ethics

Christianity bases its ethical system on the Jewish covenant but focuses on its spirit, not its ritual law. As a result, the 10 Commandments and the prophets carry most ethical force. Jesus' Sermon on the Mount sets the New Testament standard: He counsels compassion, meekness, a hunger for righteousness, mercy, purity of heart, peace, and faith in the face of persecution. Jesus typically takes Old Testament law, such as the prohibition against killing, and applies it deeply and broadly, even into the motives of the heart, so that a hostile thought becomes a kind of murder. The Golden Rule may be Jesus' best-known ethical guide: "In everything, do unto others as you would have them do to you; for this is the law and the prophets." (Matthew 7:12)

Love is the key to Christian ethics: God's love prompted the incarnation; love of humankind brought Jesus to his death; love of Christ motivates Christians. "This is my commandment," he said, "that you love one another as I have loved you." (John 15:12) This love is the motivating force behind Christians, like Mother Teresa and Martin Luther King, who dedicate their lives to easing suffering and seeking justice. Not all Christians agree, however, that one should have concern for the worldly wellbeing of non-Christians. In what is known as filet-of-soul evangelism, many conservative Christians limit their duty to non-Christians to conversion.

Christian Sociology

From its earliest beginnings, Christianity has been a religion of community, of people bound together in godly love (agape). The apostles (the 12 closest to Jesus) led the young church, assisted by other followers of Jesus and some of his family. Their worship services resembled those of synagogues, with prayer, teaching, offerings, and the singing of psalms. Bishops, elders, and presbyters, assisted by deacons, gradually took over the leadership of individual churches, leaving apostles free to travel as missionaries and overseers. Most of the apostles died in Roman persecutions. Peter and Paul, the two leading apostles, were executed in Rome during Emperor Nero's fierce persecutions following the great Roman fire (64 C.E.).

Once Constantine declared Christianity legal in the early 4th century, Christian leaders had the leisure to evaluate its progress. Internal disputes resulted, particularly over the nature of Christ and the Trinity. Several ecumenical (including the whole Church) councils were held during the 4th and 5th centuries, and orthodox Christian belief was hammered out. Church structure became more complex, and the priesthood evolved. Differences still divided much of the Church, however. The Greek-speaking churches of the eastern Empire emphasized mystical union with Christ and maintained equality among members, including even the Patriarch of Constantinople. Latin-speaking churches under the Roman church reflected Rome's power structure and orderly thought, and the Roman Pope eventually acquired ultimate religious and civil authority. The two traditions split entirely over various issues in 1054, when leaders of the two traditions simultaneously excommunicated each other.

Monastic orders were first formed in the 4th century to provide opportunities for men and women to live simply, apart from the world, and preserve their virginity. St. Benedict established the Benedictine order in the early 6th century; the Dominicans were established in the 12th century; and the Franciscans in the 13th. Monastic orders did much to preserve literacy and culture during the difficult medieval period and often offered the only recourse available to the poor.

The Crusades (1096-1270) began as an armed Christian response to Muslims' threat of closing Jerusalem to Christian pilgrims and destroying Christian shrines. The First Crusade recaptured Jerusalem but disintegrated into petty in-fighting over spoils and the brutal slaughter of Muslims and Jews. Later crusades were characterized by more greed and brutality, the Fourth Crusade even changing course in mid-campaign to sack the Eastern Church's capital in Constantinople. One crusade targeted a group of non-conforming Christians (heretics, those teaching doctrines opposed to the Church) and came near to killing them all. Constantinople finally fell to Muslim forces in 1453 and was never recaptured.

In 1517, a German theologian named Martin Luther grew frustrated with what he considered corruption in the Roman Catholic Church and posted a list, known as the Ninety-Five Theses, on a church door for public debate, thus unwittingly setting the Protestant Reformation in motion. The ripples from this small act of rebellion are still evident today in the division between Protestant and Catholic Christianity. By questioning specific practices of the Roman Catholic Church, Luther questioned its broader authority. He went further to claim that all persons should be free to approach God personally -- not through the mediation of the Church. He believed all people had the right to read scripture for themselves and interpret it in their own way, without regard for the opinion of Church authorities. To demonstrate the seriousness of his belief, he translated the Latin Bible into German. Roman Catholicism lost much of Germany to the Protestants, followed soon by Switzerland and England. Protestantism has continued to spread for 500 years, frequently producing new churches with unique points of view.

The Case for Christ
Ray Bohlin

Sometimes the Evidence Doesn't Stack Up
Skeptics around the world claim that Jesus either never said He was God or He never exemplified the activities and mindset of God. Either way they rather triumphantly proclaim that Jesus was just a man. Some will go so far as to suggest that He was a very moral and special man, but a man nonetheless. Well, Lee Strobel was just such a skeptic. For Strobel, there was far too much evidence against the idea of God, let alone the possibility that God became a man. God was just mythology, superstition, or wishful thinking.

As a graduate of Yale Law School, an investigative reporter, and eventual legal affairs editor for the Chicago Tribune, Strobel was familiar with the weighing of evidence. He was familiar with plenty of university professors who knew Jesus as an iconoclastic Jew, a revolutionary, or a sage, but not God. He had read just enough philosophy and history to support his skepticism.

As Strobel himself says,

As far as I was concerned, the case was closed. There was enough proof for me to rest easy with the conclusion that the divinity of Jesus was nothing more than the fanciful invention of superstitious people. Or so I thought.{1}

That last hesitation came as a result of his wife's conversion. After the predictable rolling of the eyes and fears of his wife being the victim of a bait and switch scam, he noticed some very positive changes he found attractive and intriguing. The reporter in him eventually wanted to get to the bottom of this and he launched his own personal investigation. Setting aside as best he could his own personal interest and prejudices, he began reading and studying, interviewing experts, examining archaeology and the Bible.

Over time the evidence began to point to the previously unthinkable. Strobel's book The Case for Christ is a revisiting of his earlier quest. He interviews a host of experts along three lines of evidence. In the first section Strobel investigates what he calls the record. What did the eyewitnesses say they saw and heard? Can they be trusted? Can the gospel accounts be trusted? What about evidence from outside the Bible? Does archaeology help or hurt the case for Christ? Strobel puts tough questions to his experts and their answers will both surprise and exhilarate.

In the third section of the book, Strobel investigates the resurrection. He examines the medical evidence, explores the implications of the empty tomb, the reliability of the appearances after the resurrection, and the wide-ranging circumstantial evidence.

However, here we'll focus on the middle section of the book, the analysis of Jesus Himself. Did Jesus really think He was God? Was He crazy? Did He act like He was God? And did He truly match the picture painted in the Old Testament of the Messiah?
Was Jesus Really Convinced that He Was the Son of God?
The psychological profiler is a new weapon in the arsenal of criminal investigators. They understand that behavior reflects personality. These highly trained professionals examine the actions and words of criminals and from these clues construct a psychological and sometimes historical profile of the likely perpetrator.

These same skills can be applied to our question of whether Jesus actually thought He was God. We can learn a great deal about what Jesus thought of Himself, not just from what He said, but what He did and how He did it.

Ben Witherington was educated at Gordon-Conwell Theological Seminary (M. Div.) and the University of Durham in England (Th. D.). He has taught at several universities and seminaries and authored numerous books and articles about the person of Jesus.

Strobel began his interview by stating that Jesus wasn't very forthcoming about His identity in public, even mysterious. He didn't come right out and say He was the Son of God or the Messiah. Couldn't it be that Jesus simply didn't see Himself that way?

Witherington points out that Jesus needed to operate in the context of His day. To boldly state that He was God would have at first confused and then maddened the Jews of His day. Blasphemy was not treated lightly. Therefore He was very careful, especially at first, of what He said publicly.

There are other clues to Jesus' self-identity as God. He chose twelve disciples, as God chose the twelve nations of Israel. He called John the Baptist the greatest man on earth; yet He went on to do even greater things in His miracles. He told the Pharisees, in contradiction to much of the Old Testament law, that what defiled a man was what came out of his mouth, not what he put in it. "We have to ask, what kind of person thinks he has the authority to set aside the divinely inspired Jewish Scriptures and supplant them with his own teaching."{2} Even the Romans labeled Him King of the Jews. Either Jesus actually said that or someone thought He did.

Since Jesus' followers called Him Rabboni or Rabbi, it seems they just thought of Him as a teacher and nothing more. But Witherington reminds us that Jesus actually taught in a radical new way. In Judaism, the authority of two or more witnesses was required for the proclamation of truth. But Jesus frequently said, "Amen I say to you," or in modern English, "I swear in advance to the truthfulness of what I am about to say." Jesus attested to the truth of what He was saying on His own authority. This was truly revolutionary.

The evidence that Jesus believed that He stood in the very place of God is absolutely convincing. Maybe He was just crazy. We'll explore that question next.
Was Jesus Crazy When He Claimed to be the Son of God?
There's considerable doubt in the general public about the usefulness of psychological testimony in the courtroom. It seems that you can find some psychologist to testify to just about anything concerning someone's state of mind at the time a crime was committed. But while abuses can occur, most people recognize that a trained and experienced psychologist can offer helpful insights into a person's state of mind while examining his words and actions.

In our investigation of Jesus, if He really believed He was God, can we determine if He was crazy or insane? You can visit just about any mental health facility and be introduced to people who think they are Julius Caesar or Napoleon or even Jesus Christ. Could Jesus have been deluded?

Not so, according to Gary Collins, a psychologist with a doctorate in clinical psychology from Purdue and the author of numerous books and articles in popular magazines and professional journals. Disturbed individuals often show signs of depression or anxiety or explosive anger. But Jesus never displays inappropriate emotions.

He does get angry, but this is clearly appropriate--in the temple, for instance, when He saw the misuse of the temple courtyard and that the moneychangers were taking advantage of the poor. He didn't just get ticked off because someone was annoying Him. In fact, Jesus seems at His most composed when being challenged. In a beautiful passage, Collins describes Jesus as he would an old friend:

He was loving but didn't let his compassion immobilize him; he didn't have a bloated ego, even though he was often surrounded by adoring crowds; he maintained balance despite an often demanding lifestyle; he always knew what he was doing and where he was going; he cared deeply about people, including women and children, who weren't seen as being important back then; he was able to accept people while not merely winking at their sin; he responded to individuals based on where they were at and what they uniquely needed.

All in all I just don't see signs that Jesus was suffering from any known mental illness.{3}

OK, so maybe Jesus wasn't mentally disturbed, but maybe He used psychological tricks to perform His miracles. Many illnesses are psychosomatic, so maybe His healings were just by the power of suggestion. Collins readily admits that maybe some of Jesus' miracles were of this very type, but they were still healed. And some of His miracles just can't fit this description. Jesus healed leprosy and people blind since birth, both of which would be difficult to pull off as a psychological trick. His miracles over nature also can't be explained psychologically, and raising Lazarus from the dead after being in the tomb for a few days is not the stuff of trickery. No, Jesus wasn't crazy.
Did Jesus Fulfill the Attributes of God?
Modern forensics utilizes artists who are able to sketch the appearance of a criminal based on the recollections of the victims. This is an important tool to be able to alert the public as to the appearance of a usually violent offender. In Lee Strobel's investigation of the evidence for Jesus, he uses the Old Testament as a sketch of what God is supposed to be like. If Jesus claims to be God, then what we see of Him in the Gospels should mirror the picture of God in the Old Testament.

For this purpose, Strobel interviewed Dr. D. A. Carson, research professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois. Carson can read a dozen languages and has authored or edited over forty books about Jesus and the New Testament.

At the start of the interview, Strobel asks Carson "What did Jesus say or do that convinces you that Jesus is God?" The answer was a little surprising. Jesus forgave sins.

We all see ourselves as having the power and authority to forgive someone who has wronged us. Jesus forgave people for things they did that didn't involve Jesus at all. This was startling for that time and even today. Only God can truly forgive sins, and Jesus specifically does so on a number of occasions.{4}

In addition, Jesus considered himself to be without sin. Historically, we consider people to be holy who are fully conscious of their own failures and are fighting them honestly in the power of the Holy Spirit. But Jesus gave no such impression. In that wonderful chapter, John 8, Jesus asks if anyone can convict Him of sin (John 8:46). The question itself is startling, but no one answers. Sinlessness is another attribute of deity.

This chapter is a wonderful interview with Carson, covering other questions, such as: how could Jesus be God and actually be born; or say that the Father was greater than He; or not speak out strongly against the slavery of the Jewish and Roman culture; or believe in and send people to Hell? I'll leave you to explore those fascinating questions on your own in the book.

Strobel concludes that the Bible declares several attributes for God and applies them to Jesus. John 16:30 records one of the disciples saying, "Now we can see that you know all things." Jesus says in Matthew 28:20, "Surely I am with you even unto the end of the age." And in Matthew 18:20 He says, "Where two or three are gathered in my name, there I am with them." All authority was given Him (Matthew 28:18) and Hebrews tells us that He is the same yesterday and today. So Jesus is omniscient, omnipresent, omnipotent, and immutable. In John 14:7, Jesus says, "If you really knew me, you would know my Father as well."
Did Jesus--and Jesus Alone--Match the Identity of the Messiah?
So far in Strobel's interviews with scholars we have affirmed that Jesus did claim to be God, He wasn't insane or emotionally disturbed, and He did things that only God would do. Now we want to review Strobel's interview with Louis Lapides, a Jewish believer as to whether Jesus actually fit the Old Testament picture of what the Messiah would be like.

One of the important pieces of evidence that convinced Lapides that Jesus was the long-looked-for Messiah was the fulfillment of prophecy. There are over forty prophecies concerning the coming Messiah, and Jesus fulfilled every one. Some say this is just coincidence. But, the odds of just one person fulfilling even five of these prophesies is less than one chance in one hundred million billion--a number millions of times greater than the number of all people who have ever lived on earth.{5}

But maybe this isn't all it seems. Objections to the correlation of Jesus' life to the prophecies of the Messiah fall into four categories. The first is the coincidence argument, which we just dispelled. Perhaps the most frequently heard argument is that the gospel writers fabricated the details to make it appear that Jesus was the Messiah. But the gospels were written close enough in time to the actual events that, if false, critics could have exposed the details. Certainly this is true of those in the Jewish community who had every reason to squash this new religion before it got started.

Third, there is the suggestion that Jesus intentionally fulfilled these many prophecies so as to make Himself appear as the Messiah. That's conceivable for some of the prophecies, such as Jesus' riding into Jerusalem on a donkey, but for others it's impossible. How could Jesus arrange for his ancestry, or place of birth, or the method of execution, or that soldiers would gamble for his clothing? The list goes on.

Fourth, perhaps Christians have just ripped these so-called prophecies out of context and have misinterpreted them. When asked, Lapides sighed and replied:

You know, I go through books that people write to try to tear down what we believe. That's not fun to do, but I spend the time to look at each objection individually and then to research the context and the wording in the original language. And every single time, the prophecies have stood up and shown themselves to be true.{6}

What I found most intriguing about the interviews was the combination of academic integrity on the part of these scholars alongside a very evident love for the One of whom they were speaking. For these scholars, finding the historical Jesus was not just an academic exercise, but also a life-changing personal encounter with Jesus. Perhaps it can be for you too.

Notes

1. Lee Strobel, 1998, The Case for Christ, Grand Rapids Michigan/Zondervan Publishing House, p. 13.
2. Ben Witherington, quoted in The Case for Christ, p. 135.
3. Gary Collins, quoted in The Case for Christ, p. 147.
4. Strobel, The Case for Christ, p. 157-158.
5. Strobel, The Case for Christ, p. 183.
6. Louis Lapides, quoted in The Case for Christ, p. 185.

© 2001 Probe Ministries International

About the Author
Raymond G. Bohlin is president of Probe Ministries. He is a graduate of the University of Illinois (B.S., zoology), North Texas State University (M.S., population genetics), and the University of Texas at Dallas (M.S., Ph.D., molecular biology). He is the co-author of the book The Natural Limits to Biological Change, served as general editor of Creation, Evolution and Modern Science, and has published numerous journal articles. Dr. Bohlin was named a 1997-98 and 2000 Research Fellow of the Discovery Institute's Center for the Renewal of Science and Culture. He can be reached via e-mail at rbohlin@probe.org.