John Behr
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198270003
- eISBN:
- 9780191683862
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198270003.001.0001
- Subject:
- Religion, Early Christian Studies
This book examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring their theological perspectives through their writings, the author also offers a ...
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This book examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring their theological perspectives through their writings, the author also offers a theological critique of the prevailing approach to the asceticism of Late Antiquity. For Irenaeus, asceticism is the expression of man living the life of God in all dimensions of the body, that which is most characteristically human and in the image of God. Human existence as a physical being includes sexuality as a permanent part of the framework within which males and females grow towards God. In contrast, Clement depicts asceticism as man's attempt at a godlike life to protect the rational element, that which is distinctively human and in the image of God, from any possible disturbance and threat, or from the vulnerability of dependency, especially of a physical or sexual nature. Here, human sexuality is strictly limited by the finality of procreation and abandoned in the resurrection.Less
This book examines the ways in which Irenaeus and Clement understood what it means to be human. By exploring their theological perspectives through their writings, the author also offers a theological critique of the prevailing approach to the asceticism of Late Antiquity. For Irenaeus, asceticism is the expression of man living the life of God in all dimensions of the body, that which is most characteristically human and in the image of God. Human existence as a physical being includes sexuality as a permanent part of the framework within which males and females grow towards God. In contrast, Clement depicts asceticism as man's attempt at a godlike life to protect the rational element, that which is distinctively human and in the image of God, from any possible disturbance and threat, or from the vulnerability of dependency, especially of a physical or sexual nature. Here, human sexuality is strictly limited by the finality of procreation and abandoned in the resurrection.
Henry Chadwick
- Published in print:
- 1984
- Published Online:
- October 2011
- ISBN:
- 9780198266730
- eISBN:
- 9780191683077
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198266730.001.0001
- Subject:
- Religion, Early Christian Studies
The historian of Western culture cannot travel far without discovering that the roots of many 20th-century questions lie in the ancient dialogue between the early Christians and culture of the old ...
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The historian of Western culture cannot travel far without discovering that the roots of many 20th-century questions lie in the ancient dialogue between the early Christians and culture of the old Classical world. This book takes three Christian thinkers: Justin, Clement of Alexandria, and Origen, and shows what the debate looked like from the Christian side. It draws on the pagan critics of the Church to illustrate the case the Christians had to answer. The examination of the Christian synthesis illustrates the extent to which penetrating criticism of the Classical tradition was combined with a profound acceptance of its humanism.Less
The historian of Western culture cannot travel far without discovering that the roots of many 20th-century questions lie in the ancient dialogue between the early Christians and culture of the old Classical world. This book takes three Christian thinkers: Justin, Clement of Alexandria, and Origen, and shows what the debate looked like from the Christian side. It draws on the pagan critics of the Church to illustrate the case the Christians had to answer. The examination of the Christian synthesis illustrates the extent to which penetrating criticism of the Classical tradition was combined with a profound acceptance of its humanism.
David G. Hunter
- Published in print:
- 2007
- Published Online:
- May 2007
- ISBN:
- 9780199279784
- eISBN:
- 9780191707391
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199279784.003.0004
- Subject:
- Religion, Early Christian Studies
Jovinian's accusations against ascetic extremists had a precedent in earlier Christian tradition. Ascetic elitism was opposed by a number of early Christian writers, including 1 Clement, Ignatius, ...
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Jovinian's accusations against ascetic extremists had a precedent in earlier Christian tradition. Ascetic elitism was opposed by a number of early Christian writers, including 1 Clement, Ignatius, and the author of the Pastoral Epistles. By the early third century, this opposition had hardened into the polarities of ‘orthodoxy’ and ‘heresy’. This anti‐heretical effort culminated in the writings of Irenaeus and Clement of Alexandria against the ‘encratite’ heresy, which anticipated the polemics of Jovinian. In the third century we also see the development of a ‘moderate encratism’ in the writings of Tertullian, Cyprian, and Origen, which later inspired the opponents of Jovinian, e.g. Ambrose and Jerome.Less
Jovinian's accusations against ascetic extremists had a precedent in earlier Christian tradition. Ascetic elitism was opposed by a number of early Christian writers, including 1 Clement, Ignatius, and the author of the Pastoral Epistles. By the early third century, this opposition had hardened into the polarities of ‘orthodoxy’ and ‘heresy’. This anti‐heretical effort culminated in the writings of Irenaeus and Clement of Alexandria against the ‘encratite’ heresy, which anticipated the polemics of Jovinian. In the third century we also see the development of a ‘moderate encratism’ in the writings of Tertullian, Cyprian, and Origen, which later inspired the opponents of Jovinian, e.g. Ambrose and Jerome.
Edward A. Siecienski
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195372045
- eISBN:
- 9780199777297
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195372045.003.0010
- Subject:
- Religion, History of Christianity
The progress that was made during the nineteenth century began to bear fruit in the twentieth, a transformation explainable by a number of factors. In the first half of the century Russian émigrés in ...
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The progress that was made during the nineteenth century began to bear fruit in the twentieth, a transformation explainable by a number of factors. In the first half of the century Russian émigrés in Paris began a constructive re-engagement with the West following the Bolshevik Revolution. Roman Catholic theology was, at the same time, enjoying a renaissance of biblical and patristic studies, coupled with a renewed interest in the place of the Spirit in the life of the Church. For the first time in centuries the nascent ecumenical movement brought theologians and hierarchs together for formal dialogues, all aimed at healing the divisions that had grown up between them. These dialogues, both bilateral and multilateral, were remarkable in the level of consensus reached on the filioque, and provide reason to hope that a resolution to this centuries old problem is not far off.Less
The progress that was made during the nineteenth century began to bear fruit in the twentieth, a transformation explainable by a number of factors. In the first half of the century Russian émigrés in Paris began a constructive re-engagement with the West following the Bolshevik Revolution. Roman Catholic theology was, at the same time, enjoying a renaissance of biblical and patristic studies, coupled with a renewed interest in the place of the Spirit in the life of the Church. For the first time in centuries the nascent ecumenical movement brought theologians and hierarchs together for formal dialogues, all aimed at healing the divisions that had grown up between them. These dialogues, both bilateral and multilateral, were remarkable in the level of consensus reached on the filioque, and provide reason to hope that a resolution to this centuries old problem is not far off.
Runar M. Thorsteinsson
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199578641
- eISBN:
- 9780191722868
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199578641.001.0001
- Subject:
- Religion, Philosophy of Religion
This study examines the moral teachings of first-century Roman Christianity and Roman Stoicism, and compares the two. The study falls into three main parts: Part I introduces and discusses the moral ...
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This study examines the moral teachings of first-century Roman Christianity and Roman Stoicism, and compares the two. The study falls into three main parts: Part I introduces and discusses the moral teaching of Roman Stoicism, that is, of Seneca, Musonius Rufus, and Epictetus. Part II presents the moral teaching of Roman Christianity, that is, as it is represented in Paul's Letter to the Romans, the First Letter of Peter, and the First Letter of Clement. On the basis of Parts I and II, then, Part III examines the similarities and differences between Roman Stoicism and Roman Christianity in terms of morality. This is done under the headings of five main themes, including questions of Christian and Stoic views about (1) a particular morality or way of life as proper worship of the deity; (2) certain individuals (like Jesus and Socrates) as paradigms for the proper way of life; (3) the importance of mutual love and care; (4) non-retaliation and ‘love of enemies’; and (5) the social dimension of ethics. It is concluded that there is a fundamental similarity between the moral teachings of Roman Christianity and Roman Stoicism. The most basic difference is found in the ethical scope of the two: While the latter teaches unqualified universal humanity, the former seems to condition the ethical scope in terms of religious adherence.Less
This study examines the moral teachings of first-century Roman Christianity and Roman Stoicism, and compares the two. The study falls into three main parts: Part I introduces and discusses the moral teaching of Roman Stoicism, that is, of Seneca, Musonius Rufus, and Epictetus. Part II presents the moral teaching of Roman Christianity, that is, as it is represented in Paul's Letter to the Romans, the First Letter of Peter, and the First Letter of Clement. On the basis of Parts I and II, then, Part III examines the similarities and differences between Roman Stoicism and Roman Christianity in terms of morality. This is done under the headings of five main themes, including questions of Christian and Stoic views about (1) a particular morality or way of life as proper worship of the deity; (2) certain individuals (like Jesus and Socrates) as paradigms for the proper way of life; (3) the importance of mutual love and care; (4) non-retaliation and ‘love of enemies’; and (5) the social dimension of ethics. It is concluded that there is a fundamental similarity between the moral teachings of Roman Christianity and Roman Stoicism. The most basic difference is found in the ethical scope of the two: While the latter teaches unqualified universal humanity, the former seems to condition the ethical scope in terms of religious adherence.
Richard Sorabji
- Published in print:
- 2002
- Published Online:
- May 2007
- ISBN:
- 9780199256600
- eISBN:
- 9780191712609
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199256600.003.0026
- Subject:
- Philosophy, General
Stoic apatheia was accepted as an ideal for certain humans by Philo the Jew and many leading Christians: Clement of Alexandria, Origen, the Cappadocians (Basil, Gregory of Nyssa, Gregory of ...
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Stoic apatheia was accepted as an ideal for certain humans by Philo the Jew and many leading Christians: Clement of Alexandria, Origen, the Cappadocians (Basil, Gregory of Nyssa, Gregory of Nazianzus), as well as Evagrius; although even Evagrius agrees with the others that it requires the grace of God. For ordinary people the Cappadocians write consolation letters about bereavement which urge no more than moderation of emotion (metriopatheia), as Seneca also had done, in spite of being a Stoic. Although Evagrius was followed by the Latin-writer Cassian, some Latin-writing Christians opposed apatheia: Lactantius, Jerome, and Augustine. The last two were attacking Pelagius, who denied original sin, and they lumped him with supporters of apatheia. For Augustine, even unpleasant emotions have been needed since man left the Garden of Eden, and pleasant ones were enjoyed in Eden and will be in heaven.Less
Stoic apatheia was accepted as an ideal for certain humans by Philo the Jew and many leading Christians: Clement of Alexandria, Origen, the Cappadocians (Basil, Gregory of Nyssa, Gregory of Nazianzus), as well as Evagrius; although even Evagrius agrees with the others that it requires the grace of God. For ordinary people the Cappadocians write consolation letters about bereavement which urge no more than moderation of emotion (metriopatheia), as Seneca also had done, in spite of being a Stoic. Although Evagrius was followed by the Latin-writer Cassian, some Latin-writing Christians opposed apatheia: Lactantius, Jerome, and Augustine. The last two were attacking Pelagius, who denied original sin, and they lumped him with supporters of apatheia. For Augustine, even unpleasant emotions have been needed since man left the Garden of Eden, and pleasant ones were enjoyed in Eden and will be in heaven.
Runar M. Thorsteinsson
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199578641
- eISBN:
- 9780191722868
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199578641.003.0006
- Subject:
- Religion, Philosophy of Religion
Corresponding to chapter one, this chapter provides a general introduction to Roman Christianity. It begins with the difficult question of the origin of the Christ-movement in Rome. It is suggested ...
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Corresponding to chapter one, this chapter provides a general introduction to Roman Christianity. It begins with the difficult question of the origin of the Christ-movement in Rome. It is suggested that the movement originated within the local synagogue(s), and that it was long regarded as a part of Judaism. The social setting and status of the earliest Christians in Rome is then discussed. It is concluded that while most Christians in the city were of lower ranks, a small but significant minority was found at a higher social level. The chapter closes with a definition of the phrase ‘Roman Christianity’, and an assessment of the best sources available for moral teaching in Roman Christianity. These sources include Paul's Letter to the Romans, 1 Peter, and 1 Clement.Less
Corresponding to chapter one, this chapter provides a general introduction to Roman Christianity. It begins with the difficult question of the origin of the Christ-movement in Rome. It is suggested that the movement originated within the local synagogue(s), and that it was long regarded as a part of Judaism. The social setting and status of the earliest Christians in Rome is then discussed. It is concluded that while most Christians in the city were of lower ranks, a small but significant minority was found at a higher social level. The chapter closes with a definition of the phrase ‘Roman Christianity’, and an assessment of the best sources available for moral teaching in Roman Christianity. These sources include Paul's Letter to the Romans, 1 Peter, and 1 Clement.
Runar M. Thorsteinsson
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199578641
- eISBN:
- 9780191722868
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199578641.003.0009
- Subject:
- Religion, Philosophy of Religion
This chapter deals with the First Letter of Clement (ca. 95 CE). Like Romans and 1 Peter, 1 Clement emphasises the virtue of love, albeit in a more indirect manner. The moral teaching of 1 Clement ...
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This chapter deals with the First Letter of Clement (ca. 95 CE). Like Romans and 1 Peter, 1 Clement emphasises the virtue of love, albeit in a more indirect manner. The moral teaching of 1 Clement speaks primarily in favour of unity, mutual love, and social obligation within the Christian communities. By underlining the reciprocal relationship between rich and poor, the author advocates a social model which largely mirrors the traditional Roman system of patronage. The author also urges total submission to the Roman authorities. An assessment of the relationship between 1 Clement and Romans suggests that the author of 1 Clement directly applies Paul's moral teaching in Romans.Less
This chapter deals with the First Letter of Clement (ca. 95 CE). Like Romans and 1 Peter, 1 Clement emphasises the virtue of love, albeit in a more indirect manner. The moral teaching of 1 Clement speaks primarily in favour of unity, mutual love, and social obligation within the Christian communities. By underlining the reciprocal relationship between rich and poor, the author advocates a social model which largely mirrors the traditional Roman system of patronage. The author also urges total submission to the Roman authorities. An assessment of the relationship between 1 Clement and Romans suggests that the author of 1 Clement directly applies Paul's moral teaching in Romans.
Stefania Tutino
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780199740536
- eISBN:
- 9780199894765
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199740536.003.0002
- Subject:
- Religion, Philosophy of Religion
This chapter analyzes the controversies that Bellarmine’s theories provoked within the Catholic world. Bellarmine’s potestas indirecta, in fact, did not only oppose him to the Protestant theologians ...
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This chapter analyzes the controversies that Bellarmine’s theories provoked within the Catholic world. Bellarmine’s potestas indirecta, in fact, did not only oppose him to the Protestant theologians of his time but also put him at odds with many Catholic theorists and with important members of the Roman Curia. Indeed, between 1589 and 1590 Pope Sixtus V tried to have the first volume of the Controversiae put on the Index of Prohibited Books, despite the protests of Claudio Acquaviva, General of the Society of Jesus. This chapter analyzes the events that led to Sixtus’ action, starting with Bellarmine’s involvement in the controversy de auxiliis and with Bellarmine’s debate with Leonardus Lessius. Then, after explaining in detail the clash between Bellarmine and Sixtus V, this chapter follows the controversies over Bellarmine’s theory in the 1590s, during the pontificate of Clement VIII.Less
This chapter analyzes the controversies that Bellarmine’s theories provoked within the Catholic world. Bellarmine’s potestas indirecta, in fact, did not only oppose him to the Protestant theologians of his time but also put him at odds with many Catholic theorists and with important members of the Roman Curia. Indeed, between 1589 and 1590 Pope Sixtus V tried to have the first volume of the Controversiae put on the Index of Prohibited Books, despite the protests of Claudio Acquaviva, General of the Society of Jesus. This chapter analyzes the events that led to Sixtus’ action, starting with Bellarmine’s involvement in the controversy de auxiliis and with Bellarmine’s debate with Leonardus Lessius. Then, after explaining in detail the clash between Bellarmine and Sixtus V, this chapter follows the controversies over Bellarmine’s theory in the 1590s, during the pontificate of Clement VIII.
Thomas J. Stohlgren
- Published in print:
- 2006
- Published Online:
- September 2007
- ISBN:
- 9780195172331
- eISBN:
- 9780199790395
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195172331.003.0002
- Subject:
- Biology, Plant Sciences and Forestry
This chapter provides a very brief history of plant ecology, and historical figures in the field, focusing on how previous ecologists have influenced the ways ecologists typically measure plant ...
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This chapter provides a very brief history of plant ecology, and historical figures in the field, focusing on how previous ecologists have influenced the ways ecologists typically measure plant diversity today. It draws additional attention to the authors of two textbooks, Rexford Daubenmire, and Dieter Mueller-Dombois and Heinz Ellenberg, because they seem to reflect best the development of many current plant diversity field methods. Lastly, the chapter discusses the general direction provided by past plant ecologists, and the “baggage” of older ideas — how inertia developed and persists in modern plant ecology regarding measuring plant diversity.Less
This chapter provides a very brief history of plant ecology, and historical figures in the field, focusing on how previous ecologists have influenced the ways ecologists typically measure plant diversity today. It draws additional attention to the authors of two textbooks, Rexford Daubenmire, and Dieter Mueller-Dombois and Heinz Ellenberg, because they seem to reflect best the development of many current plant diversity field methods. Lastly, the chapter discusses the general direction provided by past plant ecologists, and the “baggage” of older ideas — how inertia developed and persists in modern plant ecology regarding measuring plant diversity.
Gunilla Iversen
- Published in print:
- 2000
- Published Online:
- May 2008
- ISBN:
- 9780195124538
- eISBN:
- 9780199868421
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195124538.003.0018
- Subject:
- Music, History, Western
The Norwegian Viking Olaf Haraldson (St. Olaf of Norway) was a feared and controversial warrior and king in his lifetime. In 1031, a year after his death, however, his body was transferred to the ...
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The Norwegian Viking Olaf Haraldson (St. Olaf of Norway) was a feared and controversial warrior and king in his lifetime. In 1031, a year after his death, however, his body was transferred to the high altar of the church of St. Clement at Nidaros (now the cathedral in Trondheim, Norway), and from that time he began to be venerated as a holy man and a saint. A wide variety of textual genres include material relating to Olaf. These range from Icelandic saga material through historical Latin chronicles to Latin liturgical texts. This chapter outlines the relations between the sagas and legends and the liturgical texts.Less
The Norwegian Viking Olaf Haraldson (St. Olaf of Norway) was a feared and controversial warrior and king in his lifetime. In 1031, a year after his death, however, his body was transferred to the high altar of the church of St. Clement at Nidaros (now the cathedral in Trondheim, Norway), and from that time he began to be venerated as a holy man and a saint. A wide variety of textual genres include material relating to Olaf. These range from Icelandic saga material through historical Latin chronicles to Latin liturgical texts. This chapter outlines the relations between the sagas and legends and the liturgical texts.
Andrew Radde-Gallwitz
- Published in print:
- 2009
- Published Online:
- January 2010
- ISBN:
- 9780199574117
- eISBN:
- 9780191722110
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199574117.001.0001
- Subject:
- Religion, Early Christian Studies, Theology
Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non‐composite unity not made up of parts or diverse attributes. The idea was appropriated by early ...
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Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non‐composite unity not made up of parts or diverse attributes. The idea was appropriated by early Christian theologians from non‐Christian philosophy and played a pivotal role in the development of Christian thought. Andrew Radde‐Gallwitz charts the progress of the idea of divine simplicity from the second through the fourth centuries, with particular attention to Basil of Caesarea and Gregory of Nyssa, two of the most subtle writers on this topic, both instrumental in the construction of the Trinitarian doctrine proclaimed as orthodox at the Council of Constantinople in 381. He demonstrates that divine simplicity was not a philosophical appendage awkwardly attached to the early Christian doctrine of God, but a notion that enabled Christians to articulate the consistency of God as portrayed in their scriptures. Basil and Gregory offered a unique construal of simplicity in responding to their principal doctrinal opponent, Eunomius of Cyzicus. Challenging accepted interpretations of Cappadocian brothers and the standard account of divine simplicity in recent philosophical literature, Radde‐Gallwitz argues that Basil and Gregory's achievement in transforming ideas inherited from the non‐Christian philosophy of their time has an ongoing relevance for Christian theological epistemology today.Less
Divine simplicity is the idea that, as the ultimate principle of the universe, God must be a non‐composite unity not made up of parts or diverse attributes. The idea was appropriated by early Christian theologians from non‐Christian philosophy and played a pivotal role in the development of Christian thought. Andrew Radde‐Gallwitz charts the progress of the idea of divine simplicity from the second through the fourth centuries, with particular attention to Basil of Caesarea and Gregory of Nyssa, two of the most subtle writers on this topic, both instrumental in the construction of the Trinitarian doctrine proclaimed as orthodox at the Council of Constantinople in 381. He demonstrates that divine simplicity was not a philosophical appendage awkwardly attached to the early Christian doctrine of God, but a notion that enabled Christians to articulate the consistency of God as portrayed in their scriptures. Basil and Gregory offered a unique construal of simplicity in responding to their principal doctrinal opponent, Eunomius of Cyzicus. Challenging accepted interpretations of Cappadocian brothers and the standard account of divine simplicity in recent philosophical literature, Radde‐Gallwitz argues that Basil and Gregory's achievement in transforming ideas inherited from the non‐Christian philosophy of their time has an ongoing relevance for Christian theological epistemology today.
Nicholas Deakin and Justin Davis Smith
- Published in print:
- 2011
- Published Online:
- January 2013
- ISBN:
- 9780197264829
- eISBN:
- 9780191754036
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264829.003.0004
- Subject:
- History, British and Irish Modern History
This chapter overturns the simplistic characterisation of the twentieth-century Labour party as antagonistic to voluntarism. As it sets out, while opposition to voluntarism has indeed been a theme ...
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This chapter overturns the simplistic characterisation of the twentieth-century Labour party as antagonistic to voluntarism. As it sets out, while opposition to voluntarism has indeed been a theme throughout Labour's history, particularly on the hard left, the notion of a broad and consistent antagonism is largely a myth, based upon a confusion of charity and philanthropy with other forms of co-operation, mutual aid and active citizenship. Instead, what Attlee called ‘the associative instinct’ has been an overlooked, but nevertheless important, constant in Labour's social thought, from Attlee's experiences as a young man at Toynbee Hall, through the promotion of active and local democracy in the 1940s and the revisionist turn away from macro-economics, and towards quality-of-life issues in the 1950s and 1960s, to the ‘rainbow coalition’ partnerships between local Labour administrations and voluntary groups in the 1980s.Less
This chapter overturns the simplistic characterisation of the twentieth-century Labour party as antagonistic to voluntarism. As it sets out, while opposition to voluntarism has indeed been a theme throughout Labour's history, particularly on the hard left, the notion of a broad and consistent antagonism is largely a myth, based upon a confusion of charity and philanthropy with other forms of co-operation, mutual aid and active citizenship. Instead, what Attlee called ‘the associative instinct’ has been an overlooked, but nevertheless important, constant in Labour's social thought, from Attlee's experiences as a young man at Toynbee Hall, through the promotion of active and local democracy in the 1940s and the revisionist turn away from macro-economics, and towards quality-of-life issues in the 1950s and 1960s, to the ‘rainbow coalition’ partnerships between local Labour administrations and voluntary groups in the 1980s.
Andrew Radde‐Gallwitz
- Published in print:
- 2009
- Published Online:
- January 2010
- ISBN:
- 9780199574117
- eISBN:
- 9780191722110
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199574117.003.0003
- Subject:
- Religion, Early Christian Studies, Theology
Chapter 2 engages the theological epistemology of Clement of Alexandria. It argues that Clement portrays Christian faith along the lines of what Aristotle called ‘science’ (epistêmê), though he also ...
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Chapter 2 engages the theological epistemology of Clement of Alexandria. It argues that Clement portrays Christian faith along the lines of what Aristotle called ‘science’ (epistêmê), though he also draws on Epicurean and Stoic epistemology. Like Aristotelian science, faith rests upon infallible first principles. For Clement, these are the scriptures and the Logos or Christ. But beyond these principles lies the Father, whom Clement argues is utterly ineffable. Clement espouses a radical apophaticism—the idea that no name can properly be given to God. In this, he draws upon Middle Platonist commentaries on Plato's Parmenides. A final section discusses Origen, who, like Clement, distinguishes between a simple Father and a complex Son. Of particular interest is Origen's doctrine of conceptualization (epinoia), the idea that the titles of Christ in scripture provide various ways of looking at his complex being. Attention is given to the question of whether Origen held the identity thesis when discussing the attributes of the simple Father. Origen's influence on both the Cappadocians and their opponent Eunomius is suggested. To the former, Origen bequeathed the idea of conceptualization, though they will maintain the Son's simplicity.Less
Chapter 2 engages the theological epistemology of Clement of Alexandria. It argues that Clement portrays Christian faith along the lines of what Aristotle called ‘science’ (epistêmê), though he also draws on Epicurean and Stoic epistemology. Like Aristotelian science, faith rests upon infallible first principles. For Clement, these are the scriptures and the Logos or Christ. But beyond these principles lies the Father, whom Clement argues is utterly ineffable. Clement espouses a radical apophaticism—the idea that no name can properly be given to God. In this, he draws upon Middle Platonist commentaries on Plato's Parmenides. A final section discusses Origen, who, like Clement, distinguishes between a simple Father and a complex Son. Of particular interest is Origen's doctrine of conceptualization (epinoia), the idea that the titles of Christ in scripture provide various ways of looking at his complex being. Attention is given to the question of whether Origen held the identity thesis when discussing the attributes of the simple Father. Origen's influence on both the Cappadocians and their opponent Eunomius is suggested. To the former, Origen bequeathed the idea of conceptualization, though they will maintain the Son's simplicity.
Terryl L. Givens
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195313901
- eISBN:
- 9780199871933
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195313901.003.0005
- Subject:
- Religion, Religion and Society
Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its ...
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Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its advocates. The case of Justin Martyr and Clement of Alexandria is equivocal. Tertullian was the principal foe and Origen the principal defender of the idea.Less
Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its advocates. The case of Justin Martyr and Clement of Alexandria is equivocal. Tertullian was the principal foe and Origen the principal defender of the idea.
Zvi Ben‐Dor Benite
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780195307337
- eISBN:
- 9780199867868
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195307337.003.0005
- Subject:
- Religion, Judaism
This chapter shows how the story of the ten tribes gained purchase in European imagination. It centers on the story of David Reuveni, a man from Yemen who showed up in Rome at the time of the first ...
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This chapter shows how the story of the ten tribes gained purchase in European imagination. It centers on the story of David Reuveni, a man from Yemen who showed up in Rome at the time of the first European expansion to the Indian Ocean, and promised an “alliance” between Christendom and the Ten Tribes. The offer was in fact a fusion of the Prester John and Ten Tribes stories. The chapter narrates the story of this man and discusses the anxieties and ideas among European Jews and Christians that made the ten tribes so important in modern Europe.Less
This chapter shows how the story of the ten tribes gained purchase in European imagination. It centers on the story of David Reuveni, a man from Yemen who showed up in Rome at the time of the first European expansion to the Indian Ocean, and promised an “alliance” between Christendom and the Ten Tribes. The offer was in fact a fusion of the Prester John and Ten Tribes stories. The chapter narrates the story of this man and discusses the anxieties and ideas among European Jews and Christians that made the ten tribes so important in modern Europe.
Anna Wierzbicka
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195137330
- eISBN:
- 9780199867905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195137337.003.0004
- Subject:
- Religion, Biblical Studies
Offers new interpretations of many of Jesus’ most memorable sayings, bringing into sharper focus their originality, often obscured in the literature by various superficial parallels. For example, ...
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Offers new interpretations of many of Jesus’ most memorable sayings, bringing into sharper focus their originality, often obscured in the literature by various superficial parallels. For example, drawing on Clement of Alexandria and Dietrich Bonhoeffer, the chapter argues for the following interpretation of the saying “Do not let your left hand know what your right hand is doing:” (1) Sometimes when a person is doing something good for other people this person thinks: “I am doing something good for other people”(2) It will not be good if you think like this when you are doing something good for other people.By using simple and universal human concepts, the chapter establishes the originality of Jesus’ “Golden Rule,” often mistakenly presented as something recurring in many different religious traditions. It also offers new interpretations of key sayings like, for example, “Do not judge . . . ,” “Ask and it will be given to you,” and “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.”Less
Offers new interpretations of many of Jesus’ most memorable sayings, bringing into sharper focus their originality, often obscured in the literature by various superficial parallels. For example, drawing on Clement of Alexandria and Dietrich Bonhoeffer, the chapter argues for the following interpretation of the saying “Do not let your left hand know what your right hand is doing:” (1) Sometimes when a person is doing something good for other people this person thinks: “I am doing something good for other people”(2) It will not be good if you think like this when you are doing something good for other people.
By using simple and universal human concepts, the chapter establishes the originality of Jesus’ “Golden Rule,” often mistakenly presented as something recurring in many different religious traditions. It also offers new interpretations of key sayings like, for example, “Do not judge . . . ,” “Ask and it will be given to you,” and “A good tree cannot bear bad fruit, nor can a bad tree bear good fruit.”
H. G. M. Williamson
- Published in print:
- 1994
- Published Online:
- November 2003
- ISBN:
- 9780198263609
- eISBN:
- 9780191600821
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263600.003.0003
- Subject:
- Religion, Judaism
This chapter uses a detailed analysis of the account of Isaiah of Jerusalem's vision and commissioning in Ch. 6 as the basis for an investigation of the literary and historical relationship between ...
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This chapter uses a detailed analysis of the account of Isaiah of Jerusalem's vision and commissioning in Ch. 6 as the basis for an investigation of the literary and historical relationship between Proto‐ and Deutero‐Isaiah. It discusses the work of scholars such as C.F. Whitley and O. Kaiser on establishing a date for this chapter and examining its links with the Deuteronomic concept of prophecy, and considers key linguistic elements that appear to have influenced the later Isaiah tradition, with reference to the work of R.E. Clements.Less
This chapter uses a detailed analysis of the account of Isaiah of Jerusalem's vision and commissioning in Ch. 6 as the basis for an investigation of the literary and historical relationship between Proto‐ and Deutero‐Isaiah. It discusses the work of scholars such as C.F. Whitley and O. Kaiser on establishing a date for this chapter and examining its links with the Deuteronomic concept of prophecy, and considers key linguistic elements that appear to have influenced the later Isaiah tradition, with reference to the work of R.E. Clements.
John Lamont
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199203567
- eISBN:
- 9780191708190
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199203567.003.0005
- Subject:
- Religion, Theology, Philosophy of Religion
A frequent complaint about the application to theology of ideas from analytic philosophy is that such applications are unhistorical; they impose anachronistic concepts and questions upon issues from ...
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A frequent complaint about the application to theology of ideas from analytic philosophy is that such applications are unhistorical; they impose anachronistic concepts and questions upon issues from the Christian theological tradition, while ignoring vital elements of this tradition that do not fit into analytic ways of thinking. This chapter considers a subject where this accusation is the opposite of the truth. It uses a contemporary debate in analytic philosophy — that of the nature of testimony as a source of knowledge — to gain a better understanding of an important theological tradition on the nature of Christian belief. This tradition, developed by the Greek Fathers, is not only illuminated but supported by current arguments for testimony as an autonomous source of knowledge.Less
A frequent complaint about the application to theology of ideas from analytic philosophy is that such applications are unhistorical; they impose anachronistic concepts and questions upon issues from the Christian theological tradition, while ignoring vital elements of this tradition that do not fit into analytic ways of thinking. This chapter considers a subject where this accusation is the opposite of the truth. It uses a contemporary debate in analytic philosophy — that of the nature of testimony as a source of knowledge — to gain a better understanding of an important theological tradition on the nature of Christian belief. This tradition, developed by the Greek Fathers, is not only illuminated but supported by current arguments for testimony as an autonomous source of knowledge.
Charles E. Hill
- Published in print:
- 2004
- Published Online:
- January 2005
- ISBN:
- 9780199264582
- eISBN:
- 9780191602085
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199264589.003.0004
- Subject:
- Religion, Biblical Studies
As the period c. 170–200 is acknowledged by the proponents of the OJP to be the time in which the Fourth Gospel was quickly gaining acceptance among the orthodox (except in Rome), our study of the ...
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As the period c. 170–200 is acknowledged by the proponents of the OJP to be the time in which the Fourth Gospel was quickly gaining acceptance among the orthodox (except in Rome), our study of the sources begins with this period. The 14 recognizably orthodox writers reviewed in this section indeed show this Gospel being used with ease and regularity and in an authoritative manner. It is linked with the three canonical Gospels and used as scripture by Irenaeus, Clement of Alexandria, Tertullian, and the Muratorian Fragment. But remarkably, while there were, as there were with other Christian writings, battles over interpretation, there are no signs that Irenaeus or anyone else was engaged in an effort to wrest this Gospel from heterodox groups, including the Valentinians, who might have had a monopoly on it. Moreover, John’s Gospel is disproportionately well attested in surviving papyri of the early period, and this is strikingly paralleled by the high representation of its scenes among the images adorning the earliest Christian catacombs in Rome, the very city that was, according to Bauer, the stronghold of orthodox Johannophobia.Less
As the period c. 170–200 is acknowledged by the proponents of the OJP to be the time in which the Fourth Gospel was quickly gaining acceptance among the orthodox (except in Rome), our study of the sources begins with this period. The 14 recognizably orthodox writers reviewed in this section indeed show this Gospel being used with ease and regularity and in an authoritative manner. It is linked with the three canonical Gospels and used as scripture by Irenaeus, Clement of Alexandria, Tertullian, and the Muratorian Fragment. But remarkably, while there were, as there were with other Christian writings, battles over interpretation, there are no signs that Irenaeus or anyone else was engaged in an effort to wrest this Gospel from heterodox groups, including the Valentinians, who might have had a monopoly on it. Moreover, John’s Gospel is disproportionately well attested in surviving papyri of the early period, and this is strikingly paralleled by the high representation of its scenes among the images adorning the earliest Christian catacombs in Rome, the very city that was, according to Bauer, the stronghold of orthodox Johannophobia.
