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Christians try to debunk the "DaVinci Code"
The Seattle Times ^ | 02/28/04 | Mark O'Keefe

Posted on 02/29/2004 3:33:39 AM PST by JimVT

Christians try to debunk 'Da Vinci Code'

By Mark O'Keefe Newhouse News Service

After reading "The Da Vinci Code," Holly Jespersen wondered if Jesus Christ did in fact wed Mary Magdalene and father her child, as the novel claims.

"It definitely made me question all that I have been brought up to believe," said Jespersen, a Presbyterian who lives in Chicago.

Glen Gracia of Boston, a former practicing Catholic, had a similar reaction, questioning the validity of the Bible if, in fact, it was commissioned and manipulated by the Roman emperor Constantine for political purposes, as the book asserts. "I was basically floored," Gracia said.

Alarmed by reactions like these, defenders of traditional Christianity have launched a counteroffensive against author Dan Brown's fast-paced thriller, which is in its 48th week on The New York Times' fiction best-seller list. It has sold more than 6 million copies, is being translated into more than 40 languages and will be made into a Columbia Pictures film directed by Ron Howard.

Brown has stopped giving interviews. But on the book's first page, he makes an assertion that galls his critics: "All descriptions of artwork, architecture, documents, and secret rituals in this novel are accurate."

Books and articles with titles like "Dismantling the Da Vinci Code" and "The Da Vinci Deception" have been or are about to be published. Preachers are giving sermons to church members who ask why they were never told there was a Mrs. Jesus. Web sites and discussion groups are humming over the book's "heresies."

In Seattle, about 500 people turned out Thursday night to hear the Rev. Michael Raschko, a theology professor at Seattle University, "help us separate fantasy from truth" about the book, according to a brochure circulated by parishioners from St. James Cathedral. The discussion was scheduled to be held at St. James but was moved across the street to a larger venue.

On Wednesday night, a similar forum on "the reality behind the fiction" has been scheduled at First Presbyterian Church of Bellevue.

Some of the country's most influential clerics are joining in a collective Christian outcry.

In The Catholic New World, the Archdiocese of Chicago's newspaper, Cardinal Francis George calls the book "a work of bizarre religious imaginings" based on "a facade of scholarship" that exploits "gullibility for conspiracy."

When "The Da Vinci Code" was released last March, church leaders paid little attention. Brown was an obscure author, this wasn't the first time a novel had taken shots at Christianity — and it was, after all, fiction.

But as the book became a publishing phenomenon, religious leaders noticed that readers were taking the novel's historical claims as fact. "Jesus, Mary and Da Vinci," a November ABC special that seriously explored Brown's themes, made clear that this was a cultural force to be reckoned with.

Yet where some Christian leaders perceive a threat, others see an opportunity.

The book has sparked interest in early Christian history, with public fascination of topics like the Council of Nicea in 325.

"It's only a threat if people read this fictional book naively, don't think critically about it and don't pursue truth," said the Rev. Mark Roberts, pastor of Irvine Presbyterian Church in Irvine, Calif. The plot centers on the search for the "Holy Grail" by a brilliant Harvard symbologist and a French cryptologist, who follow clues in the work of Leonardo Da Vinci.

For example, the feminine-looking person on Christ's right in Da Vinci's "The Last Supper" is supposedly not the apostle John, as is conventionally assumed, but Magdalene, described in the New Testament as a woman who had seven demons cast out of her, followed Christ and was the first to see him after his resurrection.

As the clues lead them through the museums and cathedrals of Europe, Brown's protagonists discover a centuries-old conspiracy, advanced by a patriarchal Roman Catholic Church bent on covering up the truth about the feminine roots of Christianity and the formative effect of its predecessor, pagan goddess worship.

Opus Dei, a Catholic organization based in New York, is portrayed as particularly sinister, with a corrupt bishop directing a devout albino assassin to do his dirty work.

George and other Catholics have accused Brown of prejudicially tapping into the public's suspicion of the Catholic hierarchy after the church's sex-abuse scandal.

"If someone were to say this is just a cute story, that would be fine," said Brian Finnerty, communications director for Opus Dei. "But to present this book as historical is fundamentally dishonest."

The greatest protest has been over the negative portrayal of central Christian beliefs, including:

• Christ's divinity. Brown writes that Constantine collated the Bible, omitting some 80 gospels emphasizing Christ's human traits in favor of four that made him God. This was supposedly done at the Council of Nicea, "in a relatively close vote."

But the actual vote was 300-2, said Paul Maier, professor of ancient history at Western Michigan University, and it did not determine Christ's divinity. That was attested to much earlier "by many New Testament passages, as well as by the earliest Christians and all the church fathers, even if there was some disagreement as to the precise nature of that deity," Maier said.

The Council of Nicea "did not debate over whether Jesus was only mortal or divine, but whether he was created or eternal."

• The Bible's inerrancy. Peter Jones, co-author of "Cracking the Da Vinci Code," says that in trying to establish that the Bible was cooked by Constantine and his cronies, Brown overlooks the fact that four-fifths of what is now called the New Testament was deemed divinely inspired in the first century — two centuries before Constantine and the Council of Nicea.

• Christ's celibacy. Even feminist scholars such as Karen King, a Harvard professor and leading authority on early non-biblical texts about Magdalene, have said there is no evidence Christ was married to Magdalene or to anyone else.

George and other traditionalists treat the claim as absurd. "All those martyrs the first 300 years, they were covering up the fact that Jesus was married to Mary Magdalene? Why in heaven's name would someone go to their death to protect that secret? It's absurd."

The controversy leaves Jespersen confused. She is "still absolutely convinced that Christ is God," but thought Brown made a compelling argument that Jesus was married. Jespersen plans to attend an upcoming discussion on the book.

Regardless of what she learns, she's glad she read it, calling it a conversation piece that "has encouraged me to question what I have always accepted, just because it is what I was taught."

Seattle Times reporter Janet I. Tu contributed to this report.

Copyright © 2004 The Seattle Times Company


TOPICS: Culture/Society; Philosophy
KEYWORDS: accurate; bookreview; davincicode; falsedoctrine; gnostics; how; is; it
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To: MEG33
I thought that the Da Vicnci Code was written as fiction.
61 posted on 02/29/2004 8:47:56 AM PST by demnomo
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To: jimtorr
The Torah has NEVER changed..........not ONE iota.
62 posted on 02/29/2004 8:52:29 AM PST by S.O.S121.500 (ENFORCE THE BILL OF RIGHTS.....)
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To: demnomo
It is fiction.I don't have a clue why anyone needs to do anything to rebut it.A person who questions the Bible as written because of this book is pretty shaky in his faith.
63 posted on 02/29/2004 8:53:30 AM PST by MEG33 (John Kerry's been AWOL for two decades on issues of National Security!)
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To: MEG33
Amen.
64 posted on 02/29/2004 8:57:46 AM PST by demnomo
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To: Amelia
Bump to find later.
65 posted on 02/29/2004 9:30:53 AM PST by Amelia (I have trouble taking some people seriously.)
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To: JimVT
Total hogwash. When a friend of mine gave me the book to read I giggled all the way through.

It's depressing that people actually fall for this stuff. The hard work of reading historical texts is just too much for most people, I suppose. They would rather be titillated and entertained.

66 posted on 03/01/2004 12:37:35 AM PST by beckett
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To: general_re
Thank you for your comments. I apologize that I have not responded sooner. It looks like I will not be able to get to a response until tonight as I am at currently at work.
67 posted on 03/01/2004 5:42:05 AM PST by Pete
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To: JimVT
Why aren't the critics of the Passion raising their voices now???? THis book (and definitely Hollywood will make a movie on it soon) is hurtful, extremely, hurtful to Christians.
68 posted on 03/01/2004 6:12:40 AM PST by Cronos (W2K4!)
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To: tkathy
If you look at the revisionism and spinning of events in our own time, such as the Vietnam War, the deifying of Kennedy (who started Vietnam), there is good cause to suspect that the absolute truth of the biblical times is lost forever.

How CAN you compare modern thrash papers with the Bible?? As stated in earlier posts, the Bible has not changed, bar translations in any possible way since it was first written.
69 posted on 03/01/2004 6:23:49 AM PST by Cronos (W2K4!)
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To: goldstategop
There is a lot of fascination with Gnoticism. Its always been suspected The Templars brought back non-Catholic currents of Christianity with them from the Middle East during the Crusades and the suspicion they were harboring heresy along with their enormous wealth left them open to their enemies.

Gnosticism was reflected in the Albigensian heresy, not anything the Knight's Templar did.

They were disbandded because they were too powerful -- they were the predecessars of NATO and their order was reknowned for it's high discipline -- remember they were able to hold the Island fortress of Malta against the Sultan's army and navy even though they were outnumbered at 100 to 1 or more.

Furthermore, Gnosticism died out in the East -- no Eastern church had or has Gnostic tendencies -- the Ethiopian is Monophysite as is the Coptic while the Nestorian church is well, Nestorian. the Eastern Orthodox churches didn't and dont' differ substantially from the Latin church (except for the filioque). They were disbanded and destroyed on trumped up charges.
70 posted on 03/01/2004 6:31:52 AM PST by Cronos (W2K4!)
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To: David
In 325 AD, Constintine became a Christian and adopted Christianity as the state religion--the origin of the Roman Church.

That Is WRONG. The origin of the Roman church is when the first bishop of Rome -- Peter -- taught there. The origins of the Catholic church start in Jerusalem when the Apostles received the holy Spirit.
71 posted on 03/01/2004 6:34:33 AM PST by Cronos (W2K4!)
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To: David
Your "understanding" of the Council of Nicea is wrong. It was not to battle the pagan rituals but to settle which was the true form of christianity -- orthodoxy or arianism

First Ecumenical Council of the Catholic Church, held in 325 on the occasion of the heresy of Arius (Arianism). As early as 320 or 321 St. Alexander, Bishop of Alexandria, convoked a council at Alexandria at which more than one hundred bishops from Egypt and Libya anathematized Arius. The latter continued to officiate in his church and to recruit followers. Being finally driven out, he went to Palestine and from there to Nicomedia. During this time St. Alexander published his "Epistola encyclica", to which Arius replied; but henceforth it was evident that the quarrel had gone beyond the possibility of human control. Sozomen even speaks of a Council of Bithynia which addressed an encyclical to all the bishops asking them to receive the Arians into the communion of the Church. This discord, and the war which soon broke out between Constantine and Licinius, added to the disorder and partly explains the progress of the religious conflict during the years 322-3. Finally Constantine, having conquered Licinius and become sole emperor, concerned himself with the re-establishment of religious peace as well as of civil order. He addressed letters to St. Alexander and to Arius deprecating these heated controversies regarding questions of no practical importance, and advising the adversaries to agree without delay. It was evident that the emperor did not then grasp the significance of the Arian controversy. Hosius of Cordova, his counsellor in religious matters, bore the imperial letter to Alexandria, but failed in his conciliatory mission. Seeing this, the emperor, perhaps advised by Hosius, judged no remedy more apt to restore peace in the Church than the convocation of an oecumenical council.

The emperor himself, in very respectful letters, begged the bishops of every country to come promptly to Nicaea. Several bishops from outside the Roman Empire (e.g., from Persia) came to the Council. It is not historically known whether the emperor in convoking the Council acted solely in his own name or in concert with the pope; however, it is probable that Constantine and Sylvester came to an agreement (see POPE ST. SYLVESTER I). In order to expedite the assembling of the Council, the emperor placed at the disposal of the bishops the public conveyances and posts of the empire; moreover, while the Council lasted he provided abundantly for the maintenance of the members. The choice of Nicaea was favourable to the assembling of a large number of bishops. It was easily accessible to the bishops of nearly all the provinces, but especially to those of Asia, Syria, Palestine, Egypt, Greece, and Thrace. The sessions were held in the principal church, and in the central hall of the imperial palace. A large place was indeed necessary to receive such an assembly, though the exact number is not known with certainty. Eusebius speaks of more than 250 bishops, and later Arabic manuscripts raise the figure to 2000 - an evident exaggeration in which, however, it is impossible to discover the approximate total number of bishops, as well as of the priests, deacons, and acolytes, of whom it is said that a great number were also present. St. Athanasius, a member of the council speaks of 300, and in his letter "Ad Afros" he says explicitly 318. This figure is almost universally adopted, and there seems to be no good reason for rejecting it. Most of the bishops present were Greeks; among the Latins we know only Hosius of Cordova, Cecilian of Carthage, Mark of Calabria, Nicasius of Dijon, Donnus of Stridon in Pannonia, and the two Roman priests, Victor and Vincentius, representing the pope. The assembly numbered among its most famous members St. Alexander of Alexandria, Eustathius of Antioch, Macarius of Jerusalem, Eusebius of Nicomedia, Eusebius of Caesarea, and Nicholas of Myra. Some had suffered during the last persecution; others were poorly enough acquainted with Christian theology. Among the members was a young deacon, Athanasius of Alexandria, for whom this Council was to be the prelude to a life of conflict and of glory (see ST. ATHANASIUS).

The year 325 is accepted without hesitation as that of the First Council of Nicaea. There is less agreement among our early authorities as to the month and day of the opening. In order to reconcile the indications furnished by Socrates and by the Acts of the Council of Chalcedon, this date may, perhaps, be taken as 20 May, and that of the drawing up of the symbol as 19 June. It may be assumed without too great hardihood that the synod, having been convoked for 20 May, in the absence of the emperor held meetings of a less solemn character until 14 June, when after the emperor's arrival, the sessions properly so called began, the symbol being formulated on 19 June, after which various matters - the paschal controversy, etc. - were dealt with, and the sessions came to an end 25 August. The Council was opened by Constantine with the greatest solemnity. The emperor waited until all the bishops had taken their seats before making his entry. He was clad in gold and covered with precious stones in the fashion of an Oriental sovereign. A chair of gold had been made ready for him, and when he had taken his place the bishops seated themselves. After he had been addressed in a hurried allocution, the emperor made an address in Latin, expressing his will that religious peace should be re-established. He had opened the session as honorary president, and he had assisted at the subsequent sessions, but the direction of the theological discussions was abandoned, as was fitting, to the ecclesiastical leaders of the council. The actual president seems to have been Hosius of Cordova, assisted by the pope's legates, Victor and Vincentius.

The emperor began by making the bishops understand that they had a greater and better business in hand than personal quarrels and interminable recriminations. Nevertheless, he had to submit to the infliction of hearing the last words of debates which had been going on previous to his arrival. Eusebius of Caesarea and his two abbreviators, Socrates and Sozomen, as well as Rufinus and Gelasius of Cyzicus, report no details of the theological discussions. Rufinus tells us only that daily sessions were held and that Arius was often summoned before the assembly; his opinions were seriously discussed and the opposing arguments attentively considered. The majority, especially those who were confessors of the Faith, energetically declared themselves against the impious doctrines of Arius. (For the part played by the Eusebian third party, see EUSEBIUS OF NICOMEDIA. For the Creed of Eusebius, see EUSEBIUS OF CAESAREA.) St. Athanasius assures us that the activities of the Council were nowise hampered by Constantine's presence. The emperor had by this time escaped from the influence of Eusebius of Nicomedia, and was under that of Hosius, to whom, as well as to St. Athanasius, may be attributed a preponderant influence in the formulation of the symbol of the First Ecumenical Council, of which the following is a literal translation:

We believe in one God the Father Almighty, Maker of all things visible and invisible; and in one Lord Jesus Christ, the only begotten of the Father, that is, of the substance [ek tes ousias] of the Father, God of God, light of light, true God of true God, begotten not made, of the same substance with the Father [homoousion to patri], through whom all things were made both in heaven and on earth; who for us men and our salvation descended, was incarnate, and was made man, suffered and rose again the third day, ascended into heaven and cometh to judge the living and the dead. And in the Holy Ghost. Those who say: There was a time when He was not, and He was not before He was begotten; and that He was made our of nothing (ex ouk onton); or who maintain that He is of another hypostasis or another substance [than the Father], or that the Son of God is created, or mutable, or subject to change, [them] the Catholic Church anathematizes.

The adhesion was general and enthusiastic. All the bishops save five declared themselves ready to subscribe to this formula, convince that it contained the ancient faith of the Apostolic Church. The opponents were soon reduced to two, Theonas of Marmarica and Secundus of Ptolemais, who were exiled and anathematized. Arius and his writings were also branded with anathema, his books were cast into the fire, and he was exiled to Illyria. The lists of the signers have reached us in a mutilated condition, disfigured by faults of the copyists. Nevertheless, these lists may be regarded as authentic. Their study is a problem which has been repeatedly dealt with in modern times, in Germany and England, in the critical editions of H. Gelzer, H. Hilgenfeld, and O. Contz on the one hand, and C. H. Turner on the other. The lists thus constructed give respectively 220 and 218 names. With information derived from one source or another, a list of 232 or 237 fathers known to have been present may be constructed.

Other matters dealt with by this council were the controversy as to the time of celebrating Easter and the Meletian schism. The former of these two will be found treated under EASTER CONTROVERSY; the latter under MELETIUS OF LYCOPOLIS.

Of all the Acts of this Council, which, it has been maintained, were numerous, only three fragments have reached us: the creed, or symbol, given above (see also NICENE CREED); the canons; the synodal decree. In reality there never were any official acts besides these. But the accounts of Eusebius, Socrates, Sozomen, Theodoret, and Rufinus may be considered as very important sources of historical information, as well as some data preserved by St. Athanasius, and a history of the Council of Nicaea written in Greek in the fifth century by Gelasius of Cyzicus. There has long existed a dispute as to the number of the canons of First Nicaea. All the collections of canons, whether in Latin or Greek, composed in the fourth and fifth centuries agree in attributing to this Council only the twenty canons, which we possess today. Of these the following is a brief résumé:

The business of the Council having been finished Constantine celebrated the twentieth anniversary of his accession to the empire, and invited the bishops to a splendid repast, at the end of which each of them received rich presents. Several days later the emperor commanded that a final session should be held, at which he assisted in order to exhort the bishops to work for the maintenance of peace; he commended himself to their prayers, and authorized the fathers to return to their dioceses. The greater number hastened to take advantage of this and to bring the resolutions of the council to the knowledge of their provinces.

72 posted on 03/01/2004 6:37:27 AM PST by Cronos (W2K4!)
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To: David
And furthermore, it's NOT Pontius Maximus it's Pontifex Maximus: High Priest.
73 posted on 03/01/2004 6:38:23 AM PST by Cronos (W2K4!)
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To: Nathan Zachary
Bingo you got it.
74 posted on 03/01/2004 6:38:41 AM PST by mel (God, help me rid myself of this continuing bitterness and hate for revisioinists)
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To: David
During the period, to enhance its political control, credibility, and political power, the Roman organization concealed documents, created fictions, and did all the things modern political organization do to enhance their power.

Wow, And the Bishops of the 7 orthodox churches did the same thing???? Even though they were antagonistic to Rome? And there is not substantial differences between the teachings of the Latin and Eastern Orthodoc churches. The OLDEST Churches like the Assyrian, Armenian and Coptic hold the SAME scriptures in esteeem. So, there was a global conspiracy which lasted for 2000 years.
75 posted on 03/01/2004 6:41:08 AM PST by Cronos (W2K4!)
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To: general_re
The Gospel of Thomas is a Gnostic text. how come the church founded by St. Thomas the Apostle in india didn't have this book???
76 posted on 03/01/2004 6:45:14 AM PST by Cronos (W2K4!)
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To: Cronos
Why do you suppose there are 7 different churches listed in Revelation?

John was taken in "SPIRIT" on the Lords DAY, and that DAY has not begun.

Now a message was given to each of these churches about their standing and only two had no problems.

77 posted on 03/01/2004 6:45:27 AM PST by Just mythoughts
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To: Straight Vermonter
haven't read the book but why would anyone think Da Vinci would have any special knowedge about any of this? The guy was born one and a half millennia after the events in the New Testament.

On that same notion, since DaVinci was born 1500 years later, so what if he actually was trying to depict Magdalene as the disciple by Christ? Does it change Christianity one whit for a very talented artist 1,500 years later to throw that into his painting?

On that one point, I agree with the novel. DaVinci was painting a woman there. But again, the question should be... so what?

78 posted on 03/01/2004 6:46:22 AM PST by dogbyte12
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To: Just mythoughts
Huh??? Who said anything about revelations?????
79 posted on 03/01/2004 6:47:11 AM PST by Cronos (W2K4!)
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To: Pete
Gotta pay the bills - I understand ;)

Anyway, my point is not that Thomas rightly belongs in the canon or anything silly like that, but that when it comes to the very early history of the Bible, the actual record of physical and textual evidence is not entirely clear. The fact that multiple versions correspond to each other is helpful in guessing that they are reasonable reconstructions of the oral traditions that their copyists inherited, but there was a period when the Gospels were entirely oral - it's just that nobody knows how long that period lasted. Perhaps there is a written version of one or all of the Gospels, one that is lying undiscovered in some cave or dig site and that predates all currently known versions by a hundred years, but as for right now, the existing historical record doesn't go back as far as we might like.

80 posted on 03/01/2004 6:48:54 AM PST by general_re (Ubi solitudinem faciunt, pacem appellant. - Tacitus)
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