Every indication is that we will continue to see claims from the culture, fed by neo-pagan antipathy to orthodox Christianity, such as those made by Dan Brown and even by some scholars who should know better about competing “gospels” (e.g., the so-called “Gospel of Jude”) or competing “epistles,” which give the impression that the formation of the New Testament was arbitrary and political when the evidence points us in exactly the opposite direction.

Introduction

None of us knows the specifics of the future. There are a few things that every Christian knows from Scripture about the future. We know that Christ shall return (Acts 1:11), that there shall be a bodily resurrection (1 Thess 4:16), and after that the judgment (Rom 14:10). The future, of course, is in the good, sovereign and merciful hands of our triune God (Heidelberg Catechism 27). Believers know that whether we live or die, we are the Lord’s (Rom 14:8; Heidelberg Catechism 1). There are other things about which believers have certainty, but much of the future, from a human perspective, is a matter of probabilities. These we can determine from history.

Gnostics Never Die

Perhaps the greatest threat to the early post-apostolic church was that of Gnosticism, a second-century (100s AD) movement that drew on threads in pre-Christian pagan philosophy to create a heresy of the Christian faith. The Gnostics denied the goodness of creation per se, the validity and truth of the Hebrew Scriptures, and the true humanity of Christ (among other things). The Gnostics specialized in filling in the blanks. Where the gospels maintained a reverent silence about the infancy of our Lord Jesus, the Gnostics filled in the story with myths. Where the gospels were silent about our Lord’s life between his appearance in the temple and his baptism, the Gnostics filled in the story. They peddled myths about the hierarchies of being and sought to turn the biblical picture of the world on its head. They offered salvation through secret knowledge (gnosis). One movement led by a pastor’s son, Marcion, which broke away from the Gnostics, flourished for about 300 years. The early Christian apologists, e.g., Irenaeus and Tertullian, spent much time and ink defending orthodox Christianity against the Gnostics and the Marcionites.

If some of this sounds familiar, it should. Versions of this competing religion have become widely popular both among the new pagans but also in some ostensibly Christian circles. Otherwise Bible-believing evangelicals regularly speak about the Old Testament (the Hebrew and Aramaic Scriptures considered as a whole) in ways that are not far distant from the ways that Marcion spoke about them. Christians regularly appeal to secret or esoteric knowledge in ways that are quite reminiscent of the Gnostics.

Every indication is that we will continue to see claims from the culture, fed by neo-pagan antipathy to orthodox Christianity, such as those made by Dan Brown and even by some scholars who should know better about competing “gospels” (e.g., the so-called “Gospel of Jude”) or competing “epistles,” which give the impression that the formation of the New Testament was arbitrary and political when the evidence points us in exactly the opposite direction.

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