Others who believe in what is deemed “high” Christology are attracted to the “cosmic Christ” portrayed in scripture. This Christ is “the Alpha and the Omega, the beginning and the end” (e.g., Rev. 22:13). Such Christians are moved by contemplation of Christ the second Person of the Trinity as he is portrayed in the creeds, systematic theology, and many icons. “Low” Christology focuses on the human Christ. Some Christians feel close to the “personal Jesus” whom they have discovered in the gospels. They feel an emotional attachment to Christ as their “Savior,” and they praise him in hymns and spirituals. Low: Buddy ChristHigh: Cosmic Christ

Adoptionism: Jesus was fully and always human, “adopted” temporarily by the divine for a special purpose. Jesus received divine nature at his baptism and relinquished it on the cross. Docetism: (From the Greek word meaning “to appear”) Jesus only seemed divine. He was not at all human, just appeared to be so. Gospel of Mark Gospel of John The range of Christologies presented in the New Testament canon is remarkable… some versions, however, like Adoptionism and Docetism, were rejected early on as heresy.

As we read the Gospel of John, we must keep in mind that this Gospel is actively engaged in the early Christological debate. John’s Christology is very, very high, but not quite Docetic. It is very likely that the “Doubting Thomas” scene, added to the Gospel rather late in the Gospel’s development, is an attempt to counter Docetic leanings. The Johannine community will later expel some members who, in seemingly Docetic fashion, reject the notion that Jesus “came in the flesh” - that is, had a human body. John’s community will coin a term for these extremely-high- Christology Christians: “antichrists” (see the letter 1 John)

This Christological debate brings up a central issue in the study of early Christianity: the nature of Orthodoxy and Heresy. Often, we conceive of Orthodoxy – “correct belief” as a straight path, something like a highway. Heresy is therefore a off-ramp leading away from the straight path and into dangerous territory. Heretics begin from an acceptable position (let’s say the Gospel of John’s high Christology) but take it too far and out of bounds (the “antichrists” assertions that Jesus did not poses a fleshly body). In this conception ORTHODOXY PRECEEDS HERESY. This understanding of the nature of Orthodoxy and Heresy is false and misleading.

In fact, the exact opposite is true: HERESY PRECEEDS ORTHODOXY. The relationship between Orthodoxy and Heresy in the formative stages of early Christianity looks more like this: if we continue with the road metaphor, what comes first is not a straight highway but a tangle of HETERODOX ideas and beliefs, a rich plurality of opinions. In order to reign in this diversity and establish boundaries, orthodoxy carves out a portion of these ideas and beliefs and thereby defines them as normative. In the image to the right, the circle indicates which ideas are now ORTHODOX. All other ideas, however, persist. Today’s HERESY was yesterday’s heterodoxy – just part of the spectrum of belief and practice. Ok!

Adoptionism Docetism Gospel of Mark Gospel of John Orthodoxy Heresy