However, no uniquely Christian character emerged for at least the first six
hundred years, except that both Pagan and early Christian writers agreed
that the only uniquely Christian characteristic was sexual asceticism (Pagels
1989:58). All other characteristics, such as charity, were, at best, practiced
inconsistently, and many early Christians argued that asceticism was fine for
beginners and simpletons, but the greatest rival to early Christian Orthodoxy,
the Gnostics, rejected asceticism in favor of higher spiritual accomplishment
(Pagels 1989:60). Indeed, it appears that two different and competing Christian
traditions developed as early as the mid Second Century – one known as
Orthodoxy and one as Gnosticism. Both relied on scripture. Orthodoxy, the
version of the emerging hierarchy of bishops, priests, and deacons, followed
the scriptural tradition that traced back to the Twelve Apostles, the tradition
that we know today as the New Testament. The Gnostics, in contrast, relied
on accounts outside the Twelve, especially texts attributed to Mary Magdalene,
Thomas, James (brother of Jesus) and Paul (also in the New Testament but
not an apostle). Orthodox leaders, such as Tertullian (155–230 CE), Priest of
Carthage, and Irenaeus (130–202), Bishop of Lugdunum in Gaul, aggressively
attacked and persecuted the Gnostics, whom they condemned as heretics.
Only those who traced their doctrine and authority to the Twelve were legit-
imate. Orthodoxy successfully suppressed the Gnostics, such that they dis-
appear from the historical record, except as depicted in Orthodox attacks,
until the discovery of the Nag Hammadi in 1945, a collection of Gnostic
Gospels and other writings (Pagels [1979] 2004). In the crisis period of which
Stark speaks, each side rivaled the other in terms of membership, with
Orthodoxy dominant in the West and Gnosticism in the East. Orthodoxy
eventually triumphed by applying its formal hierarchal power against the
egalitarian Gnostics, who eschewed all authority. Despite Constantine’s attempt
to unite Christian theology in a way acceptable to all sides at the Council of
Nicea in 325, widespread sectarian disagreement and often violent hostility
intensified as more of the empire accepted diverse versions of Christianity
(see Pagels 1989:98–126).
As a result, the notion of Christian charity, for example, as a defining fea-
ture does not appear until late in the Renaissance period or even into the
Eighteenth Century (Waite 2003). Care of the poor and downtrodden, although
present inconsistently in earlier times, is a uniquely modern Christian mission.
Furthermore, the supposed Christian ethic of self-sacrifice as part of the
ascetic lifestyle did not impress the ancients, but rather, drew mostly amuse-
ment, as Lucian describes, writing around 170 CE:
232 • George Lundskow