SECTION II Chapter 12 - Search to the "Core" of Jesus and His Message Analysis Based on What is NOT Said in the Gospels Up to this point, we have focused primarily on what the GOSPEL writers have said regarding the nature of Jesus Christ. In this chapter, we shall attempt to locate texts that PRE-DATE the gospels-- to compare and contrast concepts that might have been common among these EARLIEST Christian writers. The first step in this process is to locate and study the oldest known texts within Christianity. What Are the Oldest Texts in the New Testament? Without question, St. Paul's letters are among the OLDEST texts in the New Testament. In looking for non-Pauline letters that predate the gospel stories, scholars often (but not unanimously) look for certain indicators such as the ones below: * if the author does not reference the occurrence of the Jewish War or the destruction of the Temple in Jerusalem, then this is probably a clue that the author was writing before 69 C.E. * If the author stresses respect and obedience to the Roman emperor and his appointees--this possibly means that the text was written before 90 C.E. Although there were some LOCAL persecutions against Christians, such as occurred under Nero, it was not until after 90 C.E. that large, systematic EMPIRE-WIDE persecutions against Christians really began. Thus, prior to 90 C.E., Christians complain of persecutions relating more to jail sentences, floggings, etc, but are still generally respectful of Rome's authority. After the large empire-wide persecutions began against Christians, Rome was commonly portrayed as the Evil empire-- such as can be seen by the author of the book of Revelations. * If the author believes in the imminent return of Jesus, then this is generally seen as a clue that this was written sometime before 90 C.E., as it is AFTER this date the Christian communities appears to have accepted the possibility that the Second Coming had been delayed for some undetermined time. (For example, 2 Peter which is believed to be a later work, states that there are scoffers asking what happened to the promised coming? (2 Peter 3:3-4)) Five authors within the New Testament--the letters of Paul, Hebrews, James, Jude, and 1 Peter pass all of the above tests. Arguably, these New Testament writings could therefore be considered among the OLDEST texts of the New Testament, and hence contain the BEST clues for understanding the historical Jesus. A search down this path is very controversial--and as we shall see, yields some very surprising results. (Footnote: This entire chapter relies heavily on GA Wells, HISTORICAL EVIDENCE FOR JESUS, pp 19-45) Paul's References to the Historical Jesus If Christians were forced to rely solely on Paul's letters for information regarding the life of Jesus, there would be hardly ANY details for the faithful to revere. For Paul quotes really only one event on the life of Jesus in detail--and that is the scene of the Eucharist, or Last Supper (which some scholars believe have important parallels with the rites of the mystery religions, especially those of Mithra). Apart from the event of the Eucharist, Paul's only other references to the historical Jesus are: * Jesus was born of a woman (Galatians 4:4) * Jesus was descended from David (Romans 1:2) * Jesus was crucified and resurrected after three days (Romans 3:3, etc) * Jesus was "seen" by various apostles and followers (Paul gives NO details--including WHERE the appearances happened or WHAT was said or felt) Paul appears to be quite disinterested with the PERSONAL details of Jesus' life on EARTH. Indeed in 1 Corinthians 2:1-4, Paul states as much when he wrote that he decided to know nothing among you except Jesus Christ and him crucified." What Paul Does NOT Discuss in his Letters. As we shall see, what Paul does NOT mention in his letters regarding the HISTORICAL Jesus may have as much significance as what he DOES mention. For, throughout ALL his writings, Paul NEVER gives any information regarding times and places of Jesus' life on earth. He never alludes to the spectacular nature of Jesus' annunciation and birth, nor does he ever allude to a virgin birth. Indeed modern Christians would not even know that Jesus ever taught moral lessons in the form of parables, or that he performed miracles while alive on earth (with the exception of the resurrection!), if we were forced to rely only on Paul's letters! As we have already seen in his first letter to the Corinthians, Paul first lashes out against the false and worldly "wisdom of the wise", and THEN exasperatingly writes how the Jews require a "sign" and the Greeks seek after "wisdom"-- Surely, if Paul had KNOWN of the gospel stories which are full of signs (miracles) and wisdom (often imparted by Jesus in the form of parables), then he could have EASILY answered his Jewish and Greek critics on these matters. Paul's COMPLETE silence in regard to this information existing, would seem to suggest that Paul himself, was not aware of "signs" and "miracles" surrounding the historical Jesus! Paul's writings also points to his belief that Jesus' had lived on Earth in "bondage" and in weakness--that his divine powers were purposely "hidden" as part of God's Plan.--This would explain why Paul did not believe that there were any famous sayings and miracles on Jesus. For instance, Paul tells us how Jesus was humbly born as a servant into this world (ie again this would seem to conflict with Matthew and Luke's accounts of miracles surrounding Jesus birth). Paul also makes the statement how Jesus was delivered up to elemental spirits of the universe who were TRICKED into crucifying him. Then Paul goes on to state that these elemental spirits were NOT AWARE of Jesus' identity, else they would not have fallen for the TRAP. Presumably, if Jesus had been performing miracles during his life on earth, then these spirits would have seen this and easily surmised his true identity. One can also INDIRECTLY infer that Paul believed that Jesus' EARTHLY life was characterized by weakness before his resurrection: In 1 Corinthians 11:1, Paul exhorts his congregation to be "followers of me, even as I also am of Christ." Earlier in the same letter, Paul has repeatedly portrayed the weaknesses, hardships and persecutions suffered by himself and all Christians: "We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto the present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling place; and labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it." (1 Corinthians 4:10-2) Paul thus states how Christians are weak, despised, and persecuted-- implying that Jesus suffered the same fate on earth before his glorious resurrection. To Paul, the parallels are important: For by suffering as Christ did on earth, followers of Christ could also be glorified as Christ was, and taste resurrection themselves: "and if children then heirs; heirs of God and fellow heirs with Christ; provided we suffer with him in order that we may also be glorified with him. I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us." (Romans 8:17-8) This belief by Paul also explains a curious passages in Paul's second letter to the Corinthians whereby Paul states that he suffered from a "thorn in the flesh". -- Paul wrote that he had prayed "three times" to Jesus to be healed. However, Jesus refused to heal him because he did not want Paul to be "exalted above measure" and that his power was "made perfect in weakness". Paul therefore gloried in his "weaknesses, insults, hardships, persecutions and calamities". (2 Corinthians 12:7-10) That is, as a follower of Christ, Paul was to preach in weakness--meaning he was to remain in a humble position(ie NOT to be highly "exalted")--just as Jesus was in a humble weak position on earth BEFORE the resurrection. Nature of Jesus per the Gospel of Paul Paul believed that Jesus pre-existed as a supernatural, cosmic being with God ("the image of the invisible God, the first-born of all creation; for in him were all things created." Coloss. 1:25). God sent Jesus "in the likeness of sinful flesh" into the world to redeem mankind. (Romans 8:3). He had "emptied" himself of his divine nature and humbly assumed the form of a human, born of a woman. (See Galatians 4:4. Note, the tone here would indicate that Paul believed Jesus to have been born of an ordinary woman--ie NOT a virgin.) Paul states that Jesus "took upon him the form of a servant, and was made in the likeness of man". Paul implies that Jesus saved us from bondage by "the elemental spirits of the universe". (Galatians 4:9). These "rulers of this age" did not understand the secret wisdom of God, else they would not have crucified the Lord of glory. (I Corinthians 2:8) Jesus' crucifixion "canceled the bond which stood against us with its legal demands", and triumphed over the "principalities and powers." (Colossians 2:15). It was always God who always raised Jesus from the dead, as opposed to Jesus rising himself through his own powers. (Romans 4:24;6:9;10:9;1 Corinthians 15:4, 13-15,20; Philemon 2:9) Unlike Paul, the gospel writers do not believe that all men are born in "bondage" and that Jesus was born as a servant. Whereas Paul had indicated that the evil spirits that controlled the universe did not know of Jesus' existence--in the gospels they recognize him from his miracles. In Mark 1:24, the evil spirits that have been exorcised out of a man say to Jesus "I know who you are--the holy one of God." And when Jesus "cast out many demons", Jesus would not let them speak "because they knew him". (Mark 1:34)) The idea that Satan knew of Jesus' great powers can also be seen in Luke's story of Jesus' temptation (4:6-7) (see 10:18, 13:16) According to Paul, the power of the Holy Ghost became available after Jesus' resurrection, so that believing Christians could perform miracles and witness to others. However there were limits to using such divine power-- Paul (in apologizing for his personal lack of "eloquent wisdom" before his congregation) explained that he had to be careful not to invoke too much of this power, so that Jesus would have enough power (presumably to combat the evil spirits). That is, Paul wrote in his letter to the Corinthians: "Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom lest the cross of Christ be emptied of its power." (1 Corinthians 1:17) How it "Pleased" God to Save the "Foolish" and not the "Wise men" of this World. In the same letter, Paul continues how it pleased God to save the "foolish" as opposed to the supposed "wise men" of the world: * "It is written, "I [God] will destroy the wisdom of the wise, and the cleverness of the clever I will thwart. "Where is this wise man? Where is the scribe? Where is the debater of this age? Has God not made foolish the wisdom of the world!" (1 Corinthians 1:19-20) Paul continues on to complain how "it pleased God" to save those that believe from the "foolishness of preaching" (1:22) (What Paul means here of course is that what APPEARS as foolishness is really wisdom, and visa versa). Paul then sums up WHY he believes he has encountered difficulty in converting the Jews and the Greeks: *"For the Jews require a sign, and the Greeks seek after wisdom". This passage was written in Paul's first letter to the Christian congregation in Corinth, Greece. That is, Paul had obviously been debating with Jews and Greeks as to why they should convert to Christianity, but found them "foolishly" refusing to accept the truth of Jesus. The Jews demanded that they would require a "sign" from God in order to believe. The Greeks, steeped in their tradition of philosophy (ie their search for "wisdom") must have NOT been convinced by Paul's arguments on the truth of Christ. As the gospel stories are full of miracles, signs, and moral wisdom parables, it is surprising that Paul should not have referenced these-- if he had known of them. As mentioned in Section I, Paul did not feel it necessary to be instructed by the original apostles in Jerusalem. Yet he should have been AWARE that such miracles and moral stories existed through his contacts with other Christians. As we shall see next, Paul rarely refers to Jesus' authority when issuing moral teachings for his congregations. Moral Teachings by Paul NOT Referencing Jesus' Authority Paul states that as an apostle of Jesus, he has authority from God Himself to issues statements covering moral teachings. Interestingly, Paul (with one possible exception) almost NEVER refers to Jesus as the source of his moral teachings! That is, in the following areas of moral law, Paul NEVER states that he is quoting from the authority of Jesus--although he cites references from the Old Testament. A literal reading of these passages would indicate that Paul believes that HE is the source of authority on these matters: * According to Romans 13:8-9, Paul stated that any man who loved one another had fulfilled the Law. That if there were any other commandment (other than the ones forbidding adultery, killing, stealing, coveting, and bearing false witness) that it was this, "namely, 'Thou shalt love thy neighbor as thyself." * In 1 Thess. 4:9, Paul tells us that God (not Jesus) had taught Christians to love one another. * In 1 Thess. 5:15, Paul taught that it is better to never render evil for evil: "Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men." * In Romans 12:14-5, Paul urges his congregation to "Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep." (SEE Mt. 5:44, Lk. 2:28) * In Romans 12:17, Paul states "Repay no one evil for evil, but take thought for what is noble in the sight of all." * In Romans 19-20, Paul states, "Beloved, never avenge yourselves, but leave it to the wrath of God; for it is written, 'Vengeance is mine, I will repay, says the Lord'. No, 'if your enemy is hungry, feed him; if he is thirsty, give him drink; for by so doing you will heap burning coals upon his head. (Paul is quoting from Proverbs 25:21-2 in the Old Testament, which states "If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink; For thou shalt heap coals of fire upon his head, and the Lord shall reward thee.") "In Romans 21, Paul states, "Do not be overcome by evil, but overcome evil with good." *In Romans 14:13, Paul says "Let us not therefore judge one another any more..." *In Romans 13:6-7, Paul exhorts his congregation to pay their Roman taxes: "Render therefore to all their dues: tribute to whom tribute is DUE..." *In 1 Thessalonians 5:2, Paul says, "the day of the Lord comes as a thief in the night" (Matthew's Jesus uses similar imagery of a thief breaking into a house in Matthew 24:42) * In 1 Corinthians 13: Paul states "I may have faith strong enough to move mountains, but if I have no love I am nothing." (The reference to faith moving mountains does have its parallels in the gospels. However the gospels present belief in and of itself as the ONLY important criteria for salvation. see Mt. 10:14-5, Mt. 18:6, Mt. 25:40,45, Jn 3:18,36) Paul even quotes from the Old Testament and not from Jesus to support the following theological doctrines: * that mankind is justified by faith in Jesus and NOT from following Jewish laws. *that God's new covenant of salvation is given not exclusively to the Jews (whom Paul hopes will all convert), but to ALL believers in Christ. As noted above, there is one possible exception where Paul's writings do directly reference Jesus as an authority--and that is on the prohibition against divorce. This occurs in 1 Corinthians 7: 10, which is quoted below: "To the married, I give charge, NOT I BUT THE LORD, that the wife should not separate from the husband (but if she does, let her remain single or else be reconciled to her husband)--and that the husband should not divorce his wife." (emphasis mine). Note the sentence starts off with Paul commanding ("I give charge"), and then he appears to have second thoughts ("not I but the Lord"). It's really not an important point, but it is "possible" that this could have been an insertion by some early Christian copyist. As we shall see when we look at the history of the early Christian church, the issue of sexuality was a very controversial subject, and a main topic of discussion among early Church fathers--(ie see Section VI, Chapter 6) Some English translations give mixed renderings on whether Paul is referencing Jesus in other verses or not. For example, on the matter of eating nonkosher food: In Romans 14:14, Paul wrote "I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself, but to him that esteemeth any thing to be unclean, to him it is unclean. (The NEB version renders "persuaded by the Lord Jesus" as "convinced as a Christian). On matters of sexual conduct, Paul states in 1 Thessalonians that he is repeating orders already given "through the Lord Jesus (4:2). Some scholars believe that in the original Greek, this phrase implies "because of the inspiration of the Lord Jesus") Where Paul Does Refer to the Authority of Jesus Paul does refer to the authority of Jesus in two areas of doctrine: the sacrament of the Eucharist and the resurrection of believers during the Second Coming: * Paul quotes at length from Jesus, in imparting Jesus' words of the Eucharist to his disciples: "And when he [Jesus] had given thanks he broke [the bread], and said 'This is my body which is for you. Do this in remembrance of me..." (see 1 Corinthians 11:23-6) * In Thessalonians, Paul writes that "by word of the Lord", those Christians who died before the Second Coming, would still participate in the general resurrection. "then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air" (1 Thessalonians 4:15-7) * In 1 Corinthians 15:51 again Paul states that he is imparting knowledge of the "mystery" of the general resurrection to his congregation: According to Paul this mystery means "We shall not sleep, but we shall all be changed" into immortal souls bearing "the image of the heavenly". Other Possible Interpretations of the Above Scholars have traditionally interpreted the strong similarities between the moral teachings of the early Christians (such as Paul) and Jesus to mean that Paul's saying MUST "echo" or "recall" the Sermons on the Mount. This may indeed be the case! However it is peculiar that Paul never directly references Jesus or his gospel sayings as his authority on the subject. Thus, this leaves the door open to the accusation that the gospel writers MIGHT have read these early writings and "borrowed" sayings which they then attributed to their historical Jesus. (GA Wells, THE HISTORICAL EVIDENCE FOR JESUS P 68) An analogy can be made with Buddhism-- According to historians, Buddha was a teacher who worked no miracles. Yet, after he had died, a large number of LATER traditions did attribute wondrous miracles to him. In looking for reasons WHY Paul does not refer to details on Jesus' life, including his miracles and sayings--it has been suggested that possibly Paul felt he was writing to people who were ALREADY FAMILIAR with all these details! This may indeed be true! However, this does not explain why Paul then DID feel it necessary to also write on detail matters of the resurrection-- Presumably the Christian community should have been just as familiar with the details of Jesus' resurrection. This also does not explain why we see this SAME pattern in other very early Christian texts--ie where moral sayings are NOT attributed to the authority of Jesus. James The book of James opens with the author introducing himself as "James a servant of God and of the Lord Jesus Christ" (1:1). Tradition holds that this book was written by James, the brother of Jesus (although Eusebius and other early Christians wrote that they were not convinced of this connection). Some Christian scholars have argued that the epistle James could NOT have possibly been written by Jesus' brother James because it has so few Christian references in it: There is no mention of Jesus as the Messiah, or about the cross.--It is even silent regarding the resurrection and the ceremony of the Eucharist. The epistle never mentions Jesus' divinity, but instead stresses moral truths. The core of James' message centers around living a patient life of faith and good deeds. The author's moral teachings sounds reminiscent of Jesus' Sermon on the Mount. Yet, the author (like Paul) does not refer to Jesus as the source of his moral precepts. Some scholars believe that the author was following the tradition of Jewish wisdom literature. For example O.J.F. Seitz has argued that the author of James probably knew the Greek version of the WISDOM OF JESUS THE SON OF SIRACH (in the apocryphal book of ECCLESIASTICUS) since "many of his ideas, for example, endurance under trial or humiliation; wisdom as a gift to be sought from God; the need for faith and the avoidance of a divided heart in approaching God; God's mercy towards those who love Him, etc., are found in similarly close association in Ecclesiasticus" (Grant, F.C. and Rowley, H.H. eds, DICTIONARY OF THE BIBLE, 2ND ED., O.J.F. Seitz's article on James, p 458 as referenced by G.A. Wells, the HISTORICAL EVIDENCE FOR JESUS P 71. According to GA Wells, the author of James interpreted the wisdom literature differently than Paul by defining wisdom in purely ethical terms. For example, James 3:17 states that "The wisdom from above is first pure, then peaceable, gentle, open to reason, full of mercy and good fruits, without uncertainty or insincerity.") Below are some examples of the parallels between James' moral teachings and Jesus' Sermon on the Mount and parables (Note this analysis is taken from GA Wells, THE HISTORICAL EVIDENCE FOR JESUS) 1:2 Count yourselves happy when you have to face trials (cf Mt. 5:10-2) 1:4 Be perfect (cf. Mt. 5:48) 1:6 Have faith without doubting (cf. Mt. 21:21) 1:19-20 "Let every man be swift to hear, slow to speak, slow to wrath. (cf. Mt. 5:22) 2:13 Only those who show mercy will obtain it (cf. MT. 5:7) 2:8 Love of neighbor is a royal law (cf. Mt. Mt. 22:39) 4:4 "Whosoever therefore will be a friend of the world is the enemy of God." (cf. Mt. 6:24) 4:10 Humble yourself with the Lord and he will exalt you" (cf Mt. 5:5) 4:11-2 Do not judge others (cf. Mt. 7:1-5) 5:2 Riches become rotten, fine clothes become moth-eaten (cf. Mt. 6:19) 5:8 "Be ye also patient; establish your hearts; for the coming of the Lord draweth nigh." (5:8) 5:9 The divine judge is standing at the doors (cf. Mt.24:33) 5:12 Do not use oaths, do not swear by heaven or earth, but say simply "yes" or "no" (cf. Mt. 5:33-7) (Footnote: GA Wells THE HISTORICAL EVIDENCE FOR JESUS, p 72 who in turn is referencing the work of Guthrie). Note, the wording is different than that used by the gospel writers' presentation of Jesus. In addition, not ALL the doctrines mentioned by the author are endorsed by the gospel's stories on Jesus. James most controversial verse states: "What doth it profit, my brethern, though a man says he hath faith, and have not works? Can faith save him?" The author appears to be countering St. Paul's contention that it is by "faith alone" that we are saved, and issues the above in a direct challenge to it. Some theologians (including Martin Luther) have indeed interpreted Paul's doctrine in this manner. The letter of James has sometimes been questioned as being of inspired origin by some theologians-- such as Martin Luther--because of this doctrine. (Footnote: A careful review of Paul's doctrines will show that Paul's intent when he wrote this verse was to tell Jews that they could not expect to achieve salvation by following all the Jewish laws (ie merely being "good Jews") if they did not also believe in Christ.) Jude The New Testament book of Jude states that it is written by "Jude, a servant of Jesus Christ and brother of James". Christian tradition has identified Jude as the brother of Jesus and James. Neither the books of Jude nor James refer to any direct knowledge of the gospel teachings of Jesus For example: *Jude urges Christians (1:16) to "remember the predictions of the APOSTLES of our Lord Jesus Christ"-- that false teachers would arise and mislead the faithful before the End.(Note that the "apostles" here are referenced and not Jesus) According to Mark 13:22, it is Jesus himself who warns that "false Christs and false prophets will arise and show signs and wonders, to lead astray, if possible the elect." Surely, the author of Jude would have appealed to the authority of Jesus-- if he had known of such a saying by Jesus. (GA Wells, HISTORICAL EVIDENCE OF JESUS, p 83) Hebrews The author of Hebrews possesses basically the same view of Jesus as Paul-- that Jesus is the pre-existent Son of God who assumed human form "that through death he might destroy him who has the power of death--that is, the devil--and deliver all those who through fear of death were subject to lifelong bondage" (2:14-5). The author of Hebrew quotes verses extensively from the OLD testament to prove Jesus' power and authority over the angels, and even invokes the authority of the Holy Ghost (3:7). However no references are made to Jesus' sayings. This is especially surprising because the author stresses basic Christian themes that have been attributed to Jesus (based on the gospel stories). Surely if he knew the specifics of Jesus' sayings and miracles--he would have quoted them, in the same way he quotes passages from the Old Testament. The author does urge moral behavior on the part of Christians--again the point is that he NEVER states that he is referring to the authority of Jesus when he asks Christians to: * continue in brotherly love (13:1) * be hospitable to strangers (indeed, some could be angels in disguise) (13:2) * remember those who suffer adversity. (13:3) * honor marriage in all. (13:4) * "avoid love of money and be content with what you have." (13:5) Interestingly there is one Christian commandment given by the author of Hebrews that was NOT mentioned by any of the gospel writers. That is, the author of Hebrews at one point states that there is NO second forgiveness (6:5). It has been suggested this was because it is at odds with the gospel story of Peter's denial of knowing Jesus. (Possibly the writer of Hebrews did not know of this story.) The author speaks in GENERAL terms of "signs and wonders", "miracles" and "gifts of the Holy Ghost" that were given to those that "heard" Jesus. (2:3-4) But there are never any specific references to miracles or sayings from Jesus himself. Even when the author speaks of the "new covenant" that was ratified through the "blood" of Jesus, there is no reference to Jesus' words celebrating the event (as we saw earlier, the Eucharist is one of the few instances where Paul directly refers to the authority of Jesus). (ibid p 61) 1 Peter As in the Pauline letters, the author of 1 Peter presents Jesus as a supernatural being that pre-existed with God, but came down to earth and died for mankind's sins. Like Paul, there are no details as to what Jesus did from the time he was born until the time he died on the cross. The mere fact that Jesus CHOSE to come down to earth and die for mankind, However shows his humility in accepting to trade his godlike form for that of a mere mortal. The author of 1 Peter urges his readers to follow standard Christian moral behavior (again without invoking the authority of Jesus), to: * love their fellow Christians (2:17) * have unswerving faith (2:7-8) * instead of returning evil for evil, to bless, avoid dissension, and to be humble (3:8) * abstain from all of the flesh's passions.(2:11) * stand apart from all malice, insincerity, evil and slander (2:1) Indeed the author appears to have NEVER even heard of the Sermon on the Mount! Whenever he does quote authorities, it is from the OLD TESTAMENT, and not from Jesus. Examples: * The command to bless those that are evil, instead of returning his evil (3:10-3) is supported by quoting Psalm 34:12-6 ("Let him turn away from evil") and NOT by Matthew 5:38-48 or Luke 6:27-8) * The command to remain humble (5:5) is supported by quoting Proverbs 3:34 "God opposes the proud but gives grace to the humble" (and NOT by Matthew 11:29 where Jesus tells his followers to "learn from me, for I am meek and lowly in heart"). Thus, early Christians did not point to specific teachings from Jesus himself for their high morals.--Instead, they referenced verses in the Old Testament and the writings of early Christian leaders such as Paul. Conclusion As we have seen in earlier, historians have had a difficult time sorting out exactly how Jesus perceived his own nature. This task is made even more difficult, as Jesus never wrote his own gospel (nor even indicated it was his intention to have a gospel written on his life). This made it possible for later Christian groups to add their own interpretations of Jesus' true role. We know--because of the conflicts of the four gospel writers with each other--that at least SOME individual interpretations entered into the gospel stories. There is evidence that some of the moral teachings and miracles of Jesus that we read in the gospels, were later Christian traditions that were only later attributed to Jesus. That is, we have seen that the letters of Paul (which are almost unanimously agreed to be among the oldest Christian texts in existence), along with other very early texts in the New Testament--ie James, Jude, Hebrews and 1 Peter, almost never attribute their moral teachings back to Jesus' authority. Even the writings of Josephus do not mention that Jesus was a miracle worker or teacher (Footnote: after reconciling the Greek translation of Josephus' ANTIQUITIES with the Arabic translation. See section I, Chapter 5). Curiously, there is also no mention of any miracles of Jesus by the earliest Church Fathers--Clement of Rome, Ignatius of Antioch and Polycarp of Smyrna-- known as the "Apostolic Fathers" because they were believed to be the immediate successors to the apostles. (Wells, WHO WAS JESUS, p17). If this position is true, it ALSO explains why Mark, as the earliest gospel writer, developed his "secrecy" theme-- where Jesus was said to have performed great miracles, but commanded no one to tell. Per Mark, Jesus does not perform miracles before the public: "Why does this generation seek a sign? Truly, I say to you, no sign shall be given to this generation." (Mark 8:12) That is, Mark has to explain why NO ONE previously knew of the miracles presented in his gospel. In Section V, we shall look at how the early Christian communities splintered off into different sects, based largely on their doctrine regarding the nature of Jesus. We shall then trace how these varied doctrines later led to charges of heresy and suppression of rival Christian sects by the Orthodox Christians.