Death in Second-Century Christian Thought: The Meaning of Death in Earliest Christianity, by Jeremiah Mutie
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Death in Second-Century Christian Thought: The Meaning of Death in Earliest Christianity, by Jeremiah Mutie
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Death in Second-Century Christian Thought explores how the meaning of death was conceptualized in this crucial period of the history of the church. Through an exploration of some key metaphors and other figures of speech that the early church used to talk about this interesting but difficult topic, the author argues that the early church selected, modified, and utilized existing views on the subject of death in order to offer a distinctively Christian view of death based on what they believed the word of God taught on the subject, particularly in light of the ongoing story of Jesus following his death-his burial and resurrection. In short, the book shows how Christians interacted with the views of death in late antiquity, coming up with their own distinctive view of death.
Death in Second-Century Christian Thought: The Meaning of Death in Earliest Christianity, by Jeremiah Mutie- Amazon Sales Rank: #2087086 in Books
- Published on: 2015-03-24
- Released on: 2015-03-24
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .55" w x 6.00" l, .0 pounds
- Binding: Paperback
- 244 pages
Review ''Mutie argues that the way early Christians treated the bodies of deceased believers is evidence of their distinctly Christian view of the afterlife. He shows how the apostolic teaching and the culture impacted and informed the apologists' theological understanding and practice. Although no longer living, the dead saints were still seen as part of the community of faith. These second-century Christians believed 'in the resurrection of the body and the life everlasting.'''--Glenn R. Kreider, Professor of Theology, Dallas Theological Seminary, Dallas, TX''Jeremiah Mutie's scholarly research places the reader into the thoughts and debates of the second-century Christian apologists as they wrestled with the Greco-Roman view of death in light of the new reality of Jesus's resurrection. His collection of source material alone is impressive. The work and analysis is a unique contribution to understanding that period of time. For those who like to go in depth it is a worthy read.''--Linda Marten, Associate Professor of Biblical Counseling, Dallas Theological Seminary, Dallas, TX --Wipf and Stock Publishers
About the Author Jeremiah Mutie has served as Adjunct Instructor of Religion at Liberty University School of Religion Online. Also he serves as Adjunct Professor of the History of Christian Thought at Beulah Heights University at Atlanta, GA. Dr. Mutie holds a ThM and PhD.from Dallas Theological Seminary.
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3 of 3 people found the following review helpful. Excellent Examination of Second Century Christian Thought on Death By Michael C. Boling Death. Scripture says it will come for us all at some point as a result of sin. The physical cessation of life is something we all know will come but tend to try and not think about. Furthermore, what happens when we die has over the years been a source of debate and discussion within the church. Outside of considerations of Catholic dogma with their assertion at various periods of time for purgatory, evangelical thought on what happens when we die centers on two main proposals, the immediate translation of the “soul” to heaven to rejoin the resurrected physical body when Jesus returns, or two similar yet slightly different approaches, namely the body remaining where it ceased activity awaiting the resurrection and the idea of an interim place for the dead other than the soul journeying to the heavens.Jeremiah Mutie has written an excellent book called Death in Second-Century Christian Thought: The Meaning of Death in Earliest Christianity. As the title indicates, his focus is on the development of thought on this issue during the period of the second century, a rather pivotal point in the history of the church and to a large degree, in the development of certain theological points of emphasis, such what happens when the believer dies. Mutie’s thesis is that “second-century Christians carefully selected, adapted, and utilized existing views on death from the Old Testament, Greco-Roman culture, and the documents that eventually became the New Testament to present a distinctively Christian concept of death commensurate with their level of progressive revelation.” The entirety of this book focuses on exploring that thesis and digging into the requisite source material to determine if his thesis can withstand the evidence.As one who has been greatly interested in this topic for some time and having read a number of books and articles from a number of perspectives on this particular issue, specifically on what happens when we die, I found Mutie’s work to be excellent and enlightening. The amount of research presented in this book is impressive to say the least and Mutie goes to great lengths to ensure the reader is presented with more than just his own opinion on the matter. The writings of many Greek, Roman, Jewish, and Christian writers are explored and examined to demonstrate the flow of thought and the development of what became the formation of the position of theologians on the state of the righteous dead. What I found most fascinating was the reality that much of what became the Christian position in that period and to some degree even today rests less on strong biblical only ground and more from a combination of thought with a great deal of Greco-Roman philosophy mixed into the overall construct. I had suspected that reality for some time, but after reading Mutie’s carefully researched and footnoted book, it became even clearer that ideas of the soul departing the physical body to journey to heaven upon death are largely rooted in Greek philosophy and definitions of man rather than being founded upon biblical definitions of that subject matter.Moreover, the influence of Gnosticism and Greek concepts of death, most significantly their idea of “noble death” are evident in the perspective of Christian theologians during this period and as noted earlier, to a large degree even today. Gnosticism was a big problem even during the time of the Apostles and they addressed this heretical idea in the New Testament writings. A particular sect of Gnosticism that impacts this discussion is rooted in the teachings of Valentinus. Mutie rightly notes that the summation of Valentinian thought on this issue is that “death is the flight/escape/freedom of the soul back to where it came from. At least this understanding of death is consistently held to be true as far for the Elect in most of these Valentinian documents. Death for the Elect, therefore, is apolytrosis; the redemption of the soul, usually accompanied by some sacramental rituals aimed at ensuring the safe return of the soul to the Pleroma”, the Pleroma referring to fullness or achieving a place of being full of God. This concept, as noted repeatedly by Mutie is rooted in Greek philosophy, specifically the Platonic ideal of the “soul” escaping the wretched and evil earth to journey to the heavens upon death. Some early church fathers latched onto these ideas, taking certain yet notable elements such as the soul escaping the body at death to go to heaven while rejecting some of the more outright paganism such as achieving godhood. Thus the soul was thought to depart the physical body at death to journey to heaven to await a future resurrection of the body upon which the soul and body would be rejoined.Mutie clearly notes that the early church fathers during this period did adopt terminology and positions rooted in Scripture such as death being describe as sleep, a euphemism for simply being dead. They also attributed some of their positions to New Testament doctrine, namely the promise of the resurrection. Mixed into those positions was a good deal of Greek thought, specifically when it comes to the idea of the “soul”. While they rejected the idea that death brought one to nothingness, a consideration completely disconnected from Scripture and the promise of the resurrection subsumed therein, they did latch onto the position of Ophonic Platonism, albeit a modified version, rejecting the eternal immortality of the soul from eternity past, instead arguing that the soul exists when the “individual is created by God. Where and in what form the soul will spend its eternity depends on whether or not it knows God, they insist.” Mutie also rightly notes “In agreement with several groups of Gnosticism, the apologists held that death is the departure of the soul from the body” while rejecting the notion that the soul never reconnects with the body as taught by the Valentinians in favor or a future resurrection whereby the soul and body meet again when Christ returns.This is truly a fascinating study into what I believe to be an overlooked and misunderstood element of Christian doctrine. Mutie provides the reader with a very scholarly look into the world of second century Christian thought on the subject of death and the development of thought on what happens when the believer dies. Reading this book might be a challenge, not necessarily because of the technical and scholarly nature of Mutie’s presentation, but perhaps due to the somewhat popular belief held today regarding the definition of the soul and the state of the righteous dead. Seeing the influence of Gnosticism, Greek, and to some degree Roman thought in the development of Christian dogma on this particular issue should serve to give some pause and to reexamine a more Hebraic biblical view of the doctrine of man and the promise of the future resurrection to include a more biblically centric understanding of terms such as body, soul, and spirit. I highly recommend Mutie’s work to any interesting in this subject matter. I know I will spend a great deal of time ruminating and processing this study as well as doing further research from the numerous footnotes provided and the excellent bibliography in order to continue to trace the flow of thought on death and the state of the righteous dead in order to discover what the extent of what is currently being taught is influenced by Gnostic and Greek philosophical nuances.I received this book for free from Pickwick Publications for this review. I was not required to write a positive review. The opinions I have expressed are my own. I am disclosing this in accordance with the Federal Trade Commission’s 16 CFR, Part 255 : “Guides Concerning the Use of Endorsements and Testimonials in Advertising.”
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