The Laughing Jesus

Before I begin, let me say that I do believe Jesus has a sense of humor, and that He no doubt enjoyed Himself on many occasions while here on earth. He was the one who made the "best wine" for a wedding party, after all. So the idea of Jesus laughing is not one I am uncomfortable with.

As I read the Gospel of Judas, I was struck by how often the author of that treatise describes Jesus as laughing. Usually when Jesus laughs, He is laughing at the misconception of the disciples or of Judas, and His laughter seems to be somewhat derisive. It also struck me that a number of those events have Jesus laughing at the concepts held by the orthodox church of that time.

Now, the author of Judas doesn't always appear to have a firm grasp on the orthodox faith of the second century. There seems to be some bouncing around between Christian and Jewish thought, and a few of the times it's hard to say just what the author has Jesus laughing at. This is sometimes due to gaps in the manuscript of the text, and the reconstructions needed to try to fill in as many blanks as possible. Still, there seems to be a gap between what this author considers orthodoxy to teach and what we see in other authors of the second century.

No doubt at least some of this is also due to the unsettled nature of orthodox theology in the second century. While we look back and piece together the commonalities of the writers we have to try to understand what the early church believed, some of the formulations of later times have not yet been worked out. The church, under periodic persecution and with no central organizational structure, was more concerned with survival and evangelism than with producing anything approaching what we might today call a systematic theology.

This fluidity has been used by some to posit that there were multiple Christianities, and that what we today call "orthodoxy" just happened to be the winning form. The authors who contribute essays to the volume I have been reading fall into that camp to a greater or lesser degree. They believe that the Gospel of Judas is a major discovery that shows us what an alternative Christianity looked like.

My take on the presentation of Judas is exactly the opposite. The use of a chronological framework that appears to work around the Passion week accounts of the canonical gospels and the very fact that the author tries to make orthodox thought the foil to the more "exalted" Gnosticism he presents tell me that there was on at least some level an "orthodoxy" that stood opposed to the ideas presented in this treatise. There apparently were some core beliefs that were widespread enough that they touched the locale in which this author wrote.

I don't have the time at present to do so, but it might make for an interesting study (no doubt already done somewhere if I could find it) to try to work out the theology to which the Gospel of Judas is a Gnostic reaction. It certainly appears to me that it is something along the lines of the orthodox, catholic faith we see in the writers of the second century, which was more fully developed in the writings of Irenaeus at the end of that century. It certainly would not be a theology at which Jesus would laugh; I suspect His mirth might be more aptly expressed at those scholars who two millennia later would find a fragmentary Gnostic gospel more exciting than the gospel accounts of Jesus' life.

How Much Truth Is Enough?

In my rather unsystematic excursion through the second century, I came across the life and works of Bardesanes, the Syriac poet and author from Edessa. Although we have little of his work extant, what we know about his life and his writings certainly makes him an intriguing figure. Depending on whom you consult, the various influences of astrology, Christianity, and Valentinian Gnosticism land Bardesanes a place among the faithful, the fallen, the heretical, or the badly confused.

This leads to a question with which Christians of all stripes have to wrestle, and which does not lend itself to an easy answer: How much truth is needed to lead to an authentic faith? I am not one to teach that the content of faith doesn't matter, just the sincerity of the seeker. Jesus said, "I am the way, the truth, and the life," and it is not for us to say otherwise. So the question becomes, "What does it mean to have faith in Jesus as Savior and Lord?"

Maybe another way to put it is, Is Bardesanes [or your favorite questionable figure] a believer?" Christianity took some unusual forms in the second century, and it takes some unusual forms today. Which of these forms retain enough of the truth to ensure the salvation of their adherents?

We often put this question into a denominational form: Are Baptists/ Catholics/ Lutherans/ Episcopalians/ Orthodox/ Pentecostals/ whomever truly saved? The answers range from the fanatical assertions that the only true church is "us" to the extremely broad "God loves everyone." As a student of church history and a friend of Christians whom I believe are born again even though they belong to a denomination other than mine, I want to answer this carefully.

In the end, only God knows for certain who are His. I believe that we need to walk a fine line between recognizing that He may work in many different ways and through many different groups to draw people to Jesus and remaining faithful to Jesus' own teaching that He is the only way. I believe that those whose faith is in Jesus (not the church, a denomination, a particular teacher, or a vague notion of God) are bound for heaven, even if we are not exactly correct in every point of doctrine. This doesn't excuse us from studying and seeking to refine our beliefs to conform to the Bible, but it does provide some needed humility.

So was Bardesanes a Christian? Will we see him in heaven? My opinion (and it is just that) is that yes, he was a genuine believer who tried to fit what he knew to his faith, sometimes stumbling. (As opposed to someone like Valentinus, who I believe was not a Christian despite the Ehrman/Pagels arguments, but whose belief used Christian terminology to cloak something entirely different.) I'll find out someday, when I get to heaven and join all who truly trusted Jesus around His throne.