Anthony Le Donne proposed a topic about Tatian and social memory (here, here, and here). I believe that the use of social memory is one of the most important and innovative concepts in Historical Jesus studies. I am unsure — as of yet — how this may play into second century Christianity. But it would seem I did not think it through just yet. Chris Keith, “Big Daddy Pain,” has a response up here. He brings in the vile arch-heretic, almost as archy and heretical as Calvin, Marcion. Keith’s explanation is one worth considering as his his final suggestion. On the blog post.
This was brought up last week, and I thought we might explore it a bit more. One of the passages used to secure a doctrine of eternal torment is Mark 9.43-50, which is not repeated in any of the other Gospels. That’s doesn’t diminish the importance of the post, but it does require a bit more study since we don’t have a point of comparison.
*Note: This is the second part, and much delayed review/response. I have tried to narrow in on some main points that I hope can lead to further discussion. I am intrigued by the early ‘economic Trinity’ as expressed by Irenaeus and others and hope to study more on it. Until then, perhaps we can discuss this issues here. In studying Ignatius, we are led to believe that this disciple of Peter at Antioch was the surest example of Apostolic preaching in the early Church, after all, he calls Christ God and dates the divine Sonship form the incarnation (Kelly,
Note: I had to break the discussion on this chapter up into two. I will post the other one, I hope, something this afternoon or perhaps later tonight. In the first section of this chapter, Dr. Kelly exposes us to some of the early writers who readily defined God as one, as Creator and as Father only in the aspect of His creator ship. He states (pg83) that “‘Father’ (in this period) referred primarily to His role as creator and author of all things. This comes at the end of a series of statements where Hermas writes (88-97) that