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and Historians
its Basic Problelll
H. G. Wells:
"The kingdom of God that Jesus of Nazareth had
preached was overlaid, as we have explained, almost from the begin–
ning by the doctrines ar:'d ceremonial traditions of an earlier age, and
of an intellectually inferior type. Christianity, almost from its com–
mencement, ceased to be purely prophetic and creative . .. " (The
Outline of History, p. 573, by permission of the Estate of H. G. Wells) .
Eric Fromm:
"The real, historical world no longer needed to change ;
outwardly everything could remain as it was - state, society, law,
economy- for salvation had become an inward, spiritual, unhistori–
cal , individual matter guaranteed by faith in Jesus. The hope for real ,
historical deliverance was replaced by faith in the already complete
spiritual deliverance .... Christians no longer looked to the future or
to history, but , rather , they looked backward" (The Dogma of Christ,
pp. 58-59).
G. P. Fedotov:
"Practically the whole of Byzantine religion could
have been built without the historical Christ of the Gospels .... The
divine, glorified Christ is, certainly, the main object of the Byzantine
cult - together ·with His Mother, the Queen of Heaven. Yet ,
strangely, His earthly life, and His good news of the Kingdom of God,
and particularly His teaching, attracted little attention " (The Russian
Religious Mind, p. 35).
Frederick C. Grant:
"As a consequence of this Hellenistic-Roman
influence, much of the vast potency of the gospel became neutral–
ised, insulated, and has never been set free to this day" (Roman Hel–
lenism and the New Testament,
p .