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Christological theory of Clement of Alexandria is shown through the . Philo's understanding of the Logos is his postulating of two primary and.
Table of contents
- 1. The origins of Christian Negative Theology
- Take It from the Church Fathers: You Should Read Plato
- The Anthropological Decalogue
- CATHOLIC ENCYCLOPEDIA: The Logos
Paul is stating that God is incapable of dying, the greek here is actually athanasia deathless. Humans get their immortality through God. Men and angels have come into existence at a point in time where God has existed eternally. Now I understand why you are against meditation. You like the body soul division. I agree more with Rev. Terry Chapman, a Presbyterian minister and spiritual director.
Way more. Just because things get meshed doesn't mean God is behind it. Plato teaches us how to think correctly. One cannot think correctly about Christianity without knowing how to think correctly. Share on Twitter. Augustine, at the end of a line of influence that began with Plato and passed through Plotinus, understood logic and reasoning—disciplines concerned with absolute truth—as important complements, not enemies, of faith. That faith-reason partnership would characterize Christianity through at least Kierkegaard.
Share this post! Comments Rod Vander Kooi says:.
1. The origins of Christian Negative Theology
November 27, at am. John Uebersax says:. October 28, at am. Rob Terry says:.
November 26, at pm. Wilson Andrews says:. November 28, at am. August 3, at pm. Dianna says:. June 14, at pm.
Take It from the Church Fathers: You Should Read Plato
March 27, at pm. Read 2 Timothy But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: This means the Gospel of Christ when received by a man, makes the man an immortal being. Or better still follow Pastor Chris Live and get his messages about the origin of man. Tobias Edlund says:. November 27, at pm. Thomas O'Donnell says:. Claude Brown Jr says:.
Bryan says:. November 29, at pm.
Mary Sekeras Kokesh says:. August 11, at am. October 28, at pm. One of the more convincing arguments he espouses relates to sources cited by Clement. Osborn shows that he quoted Plato twice as much as he quoted Philo. Here he also talks about the fact that Clement believed in the philosophical system of the Greeks, Plato being its chief prophet. Clement of Alexandria: Theological Distinctives 8 philosophy was to the Greeks what the law was to the Jews. While Clements sources are an important part of studying his theological contributions17, they do not explicitly define his theology.
This is one of the problems with trying to trace down the roots of any religious or philosophical tradition. Just as influence in other arenas does not spring simply from the sources, I would agree with Osborn that this relationship is much more complicated than can be appropriated through source evaluation.
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On the other hand, any serious student of Clement will miss a vast amount of understanding by ignoring his sources. Brill, , For the Lord says, "He that hath ears to hear, let him hear," declaring that hearing and understanding belong not to all. To the point David writes: "Dark water is in the clouds of the skies.
At the gleam before Him the clouds passed, hail and coals of fire;" showing that the holy words are hidden. He intimates that transparent and resplendent to the Gnostics, like the innocuous hail, they are sent down from God; but that they are dark to the multitude, like extinguished coals out of the fire, which, unless kindled and set on fire, will not give forth fire or light. Clement of Alexandria: Theological Distinctives 10 of salvation. Secondly, the allegorical understanding of scripture is not suitable for all to attain. It might cause the recipient harm.
The truth is preserved for chosen men, selected to knowledge in consequence of their faith; ultimately the style of the Scripture is parabolic. How does he strike the balance between allegorical interpretation and the historical sense of Scripture? It is in his understanding of scripture in the layers of various senses.
He holds that things in this world are true, but have their utmost value as signs aiming to the world of ultimate reality. The literal and historical are still proper, but even the factual still has its greatest value when interpreted as signs or allegories 21 Stomata, 6. Clement of Alexandria: Theological Distinctives 11 that show more profound truths in the universe.
The Anthropological Decalogue
This is all according to the manifold love and wisdom of God. He shares the same scripture with both the ignorant and learned and finds the way to communicate to them, through the sacred writings, at their level. This nod to the ignorant here is a concession to the requirements of Christian love, but Clements esoteric approach to biblical interpretation puts the learned and brilliant student of the scripture in the position of favor.
This means, primarily that every text must be understood within its proper and immediate context. This made it possible for the Christian to appropriate the teachings of the scriptures into a coherent vision of the faith in the New Testament era. The Logos is the sun of Clements solar system. Quasten captures this centrality when he states that Clement attempted to set up a theological system with the idea of the Logos as its beginning and basis. All his thinking and reasoning are dominated by this idea. Thus he stands of the same ground as St. Justin, the philosopher, but he has advanced far beyond him.
It is a cosmology, seeking to explain the entirety of human history with the Logos as the central figure from beginning to end and this finds it apex in its manifestation in the flesh of the man Jesus Christ. The Logos is creator of the cosmos, the revealer of the God of the Old Testament as well as the agent behind the philosophy of the Greeks and then in the full revelation of Christ incarnate. Quasten says of Clements doctrine of the 31 Quasten, Patrology, It was chief among all Roman city-states as a place of unparalleled cultural activity.
A marvelously cosmopolitan city Clement of Alexandria: Theological Distinctives 16 million volumes. Egypt was seen as a mysterious land; a place where the thought life of the Mediterranean world converged, especially from the eastern world.
CATHOLIC ENCYCLOPEDIA: The Logos
The Jews in Alexandria where under the overarching influence of Philo. He had appropriated Greek philosophy in the Middle Platonic school and was interpreting the Law and the prophets allegorically well before Clement of Alexandria came along. There is no doubt that this had a profound influence on the way in which Clement interpreted the scriptures.
As well, the Babylonian influence of astrology and the Persian influence of dualism were also feeding the syncretistic religio- philosophical milieu. Alexandria was a location set for individualism, cosmopolitanism and diverse doctrinal traditions, all of which were at play during Clements gestation as a theologian. What role does the Clementine brand of Christianity play for us today? How do we appropriate the Alexandrian school of Christianity to our circumstances in evangelicalism in the 21 Century?
There are a variety of ways to claim Clement for todays Church. For one we should be advised by Clement regarding a way through tough theological questions. Another consideration for today could be a means to help us understand our place in relationship to cultural, political, philosophical and religious influences on the Church as a microcosm of society.
What can Clement teach us about engaging culture in a Christian way?