The following is a seminar paper presented by one of my doctoral students which I thought was a useful critique of Bart Ehrman’s popular work on ‘Lost Christianities.
BW3

ALTERNATIVE VIEWS OF CANON AND CULTURE:
AN ANALYSIS OF EHRMAN’S LOST CHRISTIANITIES

SUBMITTED TO DRS. WARREN SMITH AND BEN WITHERINGTON
IN PARTIAL FULFILLMENT OF
NT805—THE EARLY CHURCH FATHERS
AND THE FORMATION OF THE CANON

BY
BRAD JOHNSON
JULY 26, 2008

Had Jesus of Nazareth left an autobiographical account of his life, teachings, and ministry, there would be perhaps no need for the Gospel accounts and other writings of the NT as we have them today. In the absence thereof stands instead an ongoing debate over the authenticity and accuracy of alternative (and oftentimes competing) accounts of the Jesus Event. This begs a foundational question: are all accounts valid? Further, what constitutes the basis for such determinations? An initial foray into the arena of canon formation and criteria reveals a lack of precise consensus not only on what the criteria for canonization were and are, but also as to the method of preserving the history of that canon.
In Lost Christianities, Bart Ehrman sets out to examine the NT documents themselves, and more specifically, to bring to light some of the various documents that failed to reach canonical status. Suggesting that there may in fact be value in resurrecting these ancient writings, he embarks on a journey that examines the trail of remains of written sources from—along with the extinct manifestations of—early Christianity in an effort to demonstrate their role in preserving the Christian heritage and its diverse history of theology and practice. He argues that the ongoing commitment to a closed NT canon of twenty-seven documents is in reality not only a product of the hegemony of the orthodox tradition emerging from the fourth century, but perhaps also an incomplete and inadequate account of early Christianity and the diversity of forms representing it. Recent discoveries (such as the Nag Hammadi documents) create opportunities, he maintains, for understanding ancient and contemporary Christianity in new ways.
Ehrman’s approach is built around the following methodology. The first part examines a number of pseudepigraphical writings which “tell us about the various forms of Christian faith and practice in the second and third centuries” (ix). By appealing to a broader range of writings, argues Ehrman, a richer and more diverse composite sketch of early Christianity can be discerned. The second part looks at a number of rival social groups standing in contrast to a particular form of Christianity that eventually carried the day. These groups represent various points on a theological spectrum, and generate the tensions Christianity experienced with Judaism on one hand, and pagan philosophy on the other. The third part addresses the conflicts that ensued between the various groups and belief sets, illustrating “how one early Christian group established itself as dominant in the religion, determining for ages to come what Christians would believe, practice, and read as sacred Scripture” (ix). The conclusion of the book offers Ehrman’s reflections on the status quo of the NT canon alongside non-canonical documents.
Embedded in his methodology is a three-fold argument advanced along the following lines. First, he makes a literary argument addressing pseudonymity and its role in canon formation. Second, he develops an historical argument that indicates how one particular form of Christianity emerged as dominant. Third, he packages his overall presentation within an ethical argument, addressing the need for religious tolerance amid diversity. The flow of these arguments is to a large degree linear: the literary argument is a subset within the historical argument, which in turn is a subset of the ethical argument. The aim of this paper is to assess and analyze these arguments as they impinge upon alternative views of Christianity, their sacred texts, and the cultures created by those texts.
1: The Literary Argument. Ehrman begins his discussion by highlighting the significance of alternative early Christian communities and documents, noting the impact of recent textual discoveries like those from Nag Hammadi. He highlights several texts, but none is featured as prominently as the Coptic Gospel of Thomas. About this particular text Ehrman says:
[It is a] remarkable document, an ancient forgery condemned as heretical by early proto-orthodox Christians and lost or destroyed, until the remarkable discovery of the Gnostic library in Upper Egypt, near Nag Hammadi, preserved now for us as the secret sayings of Jesus, which, if rightly understood, can bring eternal life. (65)

In so saying, Ehrman displays a sympathetic affinity for the document, especially as it sits in the shadow of the larger orthodox structure. Calling Thomas a “forgery,” Ehrman is really highlighting the pseudepigraphical character of the work, which, by so doing, heightens the interest of and rapport with his primary audience: the non-academic community.
Clearly acknowledging the pseudonymity of the document, Ehrman delivers a pre-emptive strike to his detractors by candidly accepting the chief criticism lodged against the Gospel of Thomas: namely, that it is not Thomas’ writing. Nevertheless, he counters, such should not be a reason for overlooking this document given the apparent “forgeries” currently located within the NT canon. Specifically, he states that the “author of 2 Peter [for example] explicitly claims to be Simon Peter, the disciple of Jesus, who beheld the transfiguration (1:16-18)” (11). In the following sentence, he then adds, “But critical scholars are virtually unanimous that it was not written by him.” Thus, he insists, “forgery” (as a literary judgment) “by rights should cover some of the New Testament books as well, including the letter of 2 Peter” (11).
It should be noted that Ehrman does not use the term “forgery” in the typical pejorative sense to which his readership may be accustomed, but invokes it as a means of avoiding the technical complexity and nuance of “pseudepigrapha,” which, he maintains, “is typically taken to refer only to the noncanonical books that claimed, and sometimes received, scriptural standing…” (11, emphasis his). He does, however, differentiate between acceptable and non-acceptable uses of the literary tactic. Decidedly unaccepted usages of “forgery” would be those which,
are as artificial as one can imagine and are useful chiefly in revealing the gullibility even of modern readers. They tend to be the stuff of supermarket tabloids and are valuable in showing that there are still forgers in our midst who have no qualms about fabricating complete lies, even about their own religion, or order to make a splash and possibly get across their point of view. Or, at least, to earn some royalties. (68)

The question then becomes: if some of the NT documents are “forgeries,” why is the Gospel of Thomas not afforded the same authority as, say, 2 Peter? The answer, he says, lies in an altered perspective on history.
2: The Historical Argument. The establishment of the NT in the fourth century as an exclusive canon of twenty-seven books, he argues, is a result of the hegemony of the prevailing and dominant Christian culture (which he brands as both