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Clement of Alexandria Biography
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Although Clement of Alexandria and Tertullian were contemporaries and leaders in Christian philosophy, the two held markedly different opinions on the pagan philosophies that came before Christ and his teachings. Plainly speaking, Clement allowed and even praised pagan teachings in some cases while Tertullian firmly opposed them. However, both men have intricacies in their arguments, which do not make this situation a simple dichotomy between the two ideologies.
Both Clement and Tertullian always held that the teachings of Christ were the ultimate, or true form, of knowledge, and that piety was based on one’s adherence to these and their faith in God. What distinguishes the two men are their ideas of what faith truly is and how one actually shows his faithfulness. On one side, Tertullian was a strong believer in Fideism, which asserted that religion and belief in
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He believed that pagan philosophy had served a just role before Christ, and could still be used to ease others into the Christian faith. Clement reasoned that this viewpoint would incline more people to become Christians and expand the Church. Eventually, these new followers would recognize that real faith is following the teachings of Christ (Encyclopedia Britannica). This in turn would bring them to the level of piety that Tertullian seeks, but by a different path: gradual assimilation into the faith, rather than Fideism.
Despite his high opinion of pagan philosophy, Clement does not discredit Tertullian’s Fideism. He specifically says that philosophy is for those who “arrive at faith by way of demonstration,” and that those who believe in God by their own accord are very lucky to have such faith (Baird 36). Those who need this “demonstration” are, in Clement’s eyes, very close to being Christians and should be helped using terms and ideas familiar to them, and shown a logical progression to believing in God and being faithful to
INTRODUCTION The medieval theologian Julian of Norwich was a mystic, writer, anchoress and spiritual director for her time. She is gaining in popularity for our time as she provides a spiritual template for contemplative prayer and practice in her compilation of writings found in Revelations of Divine Love. The insightful meditations provide the backdrop and basis for her Trinitarian theology’s embrace of God’s
This paper will outline specific points in Saint Augustine’s Confessions that highlight religious views following the fall of Rome. Though Augustines views on religion may not reflect that of most people in his time period, it still gives valuable insight into how many, namely Neoplatonists,, viewed God and his teachings.
Justin Martyr explains that the people are demons, while Tertullian proclaims that is not the individual who is evil; it is the soul of the individual. Therefore when the martyrs are prosecuted it is not because they believe in Christianity it is because deep down inside they are channeling their evilness to those who are trying to an explanation or philosophic view on God. Justin focuses more on persuading the readers, giving them facts, and other situations to refer to. Tertullian, whom believes in divine revelation, does not even refer to the bible; he feels as if what better evidence than God himself is.
The revivalist contradicted Calvinism to encourage people who listens to investigate the evangelical preaching which the behavior would help the God’s saving grace. Evangelical preaching experiences a petitioner through a despair to understand the divine of grace. People had to fake their sense of security in a good behavior to recognize the helplessness without God. The radicals thought that the churches brought heaven to earth while dissolving the sense of all social distinctions and the moderates hadn’t bargain an unleashed poor educated prisoner to find out their own radical churches while the radical guarded the revivals as their incredible work of God but they regretted their incidental side effects. The radical appeal to free choices of separations and itinerants they were miles away from celebrating individualism.
O’Donnell made a very different point than mine (and I listened to him because he has certainly researched this): Julian did not recognize how well entrenched religious novelty (Christianity?) was, and how apathetic traditional devotees tended to be. Had Julian survived the Persian war and returned to make good his claims to restoration, he had a long, potholed road ahead of him (196). This book, of course, is much more through than my “paper in seminary,” yet it surprised me: Paganism was on the way out when Christianity began to take its place. I was aware than many of the Greek philosophers before Christ had turned from poly-theism to some sort of “impersonal” force or God, yet this was more far reaching across ancient society than I suspected. Traditional religion was not revived in the time of Julian, although he attempted to present such a view. The one phrase in the book that clarified and haunts me was this one: The gods were no longer needed (242).
In 1536 a man by the name of John Calvin authored a book titled, “Institutes of the Christian Religion.” In this incredibly detailed theological work, Calvin outlines and defines the doctrines and systematic theology of the Protestant faith. Prior to the release of Calvin’s book, there were little to no reformation movements that were operating on a large scale in the nation of France. But as the impact of Calvin’s work began to grow, there became a growing mass of followers interested in the biblical framework Calvin highlighted. One group, the Huguenots were followers of Calvin and soon began to take steps in starting a Protestant Reformation within the nation of France.
Thus, giving Timothy Montbriant secure grounds for exploring his faith and attitude in his article entitled “An overview of “The Minister’s Black Veil”. Montbriant believes that Hooper is “struggling with doubts about his own salvation” (Montbriant n.p.) once he realizes the meaning of what he preaches. According to predestination, or Calvinist Theology, “confessing one’s sins does not affect one’s predestined course”(n.p.). To Montbriant, Hooper’s veil represents his isolation, but does not actually cause it. On the contrary, the veil causes Hooper to experience his isolation in agony while he still remains with his congregation. Even though all his efforts to save their souls from damnation will be in vain, Hooper diligently carries
Throughout the first 400 years that Christianity was present in the world it changed dramatically. It started small in an area near the eastern Mediterranean area but within these 400 years, it grew to encompass the whole of the Mediterranean and its surrounding. Throughout this time of growth, there was also much change within the beliefs of Christianity with the main belief centering around Jesus Christ. While Christianity grew and made it to new areas it was introduced to new people that interpreted the different scriptures and preaching of what it meant to be a Christian. Some of the most influential writings in these years came from Irenaeus of Lyons, a second-century writer, Christian, theologian, and bishop. He expressed his beliefs of what made a Christian a Christian within his writing. One of his most famous writings, The Demonstration of the Apostolic Preaching, highlights the idea of the Holy Trinity and the Rule of Faith in the interpretation of the bible. Irenaeus believed that the Rule of Faith was ultimately necessary and required when reading and interpreting the word of Christianity saying, in the words of Isaiah, “If ye believe not, neither shall ye understand” (paragraph 3). In the eyes of Irenaeus, the Rule of Faith is one of the main things that makes a Christian a Christian.
Sola Fide, or the salvation by faith alone, has become the basis for the Protestant faith. When Luther split from the Catholic Church in 1517, his new doctrine was based on five key principles: 1) grace and sovereignty of God, 2) faith, 3) scripture as the word of faith, 4) the church as the fellowship of saints and the priesthood of all believers, and 5) the fallibility of man and his institutions. As important as all five of these tenants are, the first two, and especially the belief in faith truly separate Protestantism from other branches of Christianity. This is how Protestantism separates from Catholicism, in the fact that Catholics believe in good works to obtain God's grace and that Protestants believe only in Sola Fide.
Theology in its own right deserves a place amongst the scholastic attempts to put forth answers to the questions Hinnells deems as “meaning, truth, beauty and practice” (108), yet Rodrigues deciphers as “studying, reflecting on, systematizing, disseminating, defending and promoting one’s religion from within that tradition.” (35) Either way, it is assumed that theology is but a tool used to help the religious scholar interpret the difference between religion, religious studies and being religious. Theology, in and of itself continues to fight for space between all the other methodologies used to answer the questions of life’s most pervious questions found that cannot be touched within the study of religion. The many assumptions of theological analysis stem from application of terminology, misunderstanding of concept, and individual interpretation.
Galileo is referred to as a scientist who experienced the troubles of scientific oppression. Nevertheless, it should be considered how he was religious himself, intellectually influencing his discoveries through the worldview he possessed, while the argument that the Catholic Church of the time didn’t necessarily have an anti-science sentiment arises. As such, the true conflict is revealed to be the conflict of scientific theology that saw Galileo branded as a heretic, yet by all means, there is evidence to suggest that he simply intended to change the attitude of science and religion, aiming to reconcile the two. As such, through his life it is possible to see how this goal influences him.
One of the significant insights he shared was from “The Monk” by Emma McEvoy. She mentioned that in the practice of religion during the old times, the aesthetic value would come from Christianity however, when it came to the morality involved, it was more Protestant in nature. She also mentioned
Kerr, H. (1990). Readings in christian thought (2nd ed.). H. T. Kerr (Ed.). Nashville: Abingdon Press.
“John Calvin was an influential French theologian and pastor during the Protestant Reformation. He was a principal figure in the development of the system of Christian theology later called Calvinism” (CCEL). A prominent theologian during the Protestant Reformation, his Institutes of the Christian Religion is still widely regarded today, and Calvinism continues to retain an enthusiastic following.
Despite Calvin’s social and personal efforts that lead him to success, his theology remains influential into modern times. The 95 Theses, composed by Luther was written when Calvin was at the age 8. This acted as a base for his beliefs because it acted as influence for his studies and teachings wh...