Tag Archives: Logos

Five themes in Christian humanism (II)


This Mob Quad group of buildings in Merton College, Oxford was constructed in three phases and concluded in c. 1378; Wikipedia, public domain

Here is the third of the five potential “dyad topics” for the projected seminar on Christian humanism (again, WordPress can’t handle the auto-numbering in Word docs. Sigh) Continued from part I:

  1. Faith and reason
    1. Reason and the image of God in humanity
    1. The role of reason in the carrying out of the creation mandate (for human flourishing)
    1. Illumination and education in early Christian soteriological understanding
    1. The pendulum of claims for reason
      1. Tertullian vs. Clement on the value of philosophy
      1. Seminal Logos understanding
      1. Augustine, reason and its limitations; the autonomy of scientific knowledge and the critique of bad Christian scientific reasoning
      1. Anselm, “faith seeking reason” – modest claim
      1. Aquinas – moderate claim
      1. Late scholasticism – reason maximized, atrophied, and arrogant – seeking to bring all knowledge under reason’s command
      1. The nominalist critique
      1. The renaissance humanist critique
      1. The Lutheran critique: Luther against the philosophers
      1. The recovery of scholasticism under Melanchthon and the rise of Protestant scholasticism
      1. Positivist, naturalist anti-humanisms of wartime
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Controversies about Christ in the early church, part II: The hybrid Jesus and the Second Council


Justin Martyr

Justin Martyr, the Christian philosopher, about to say something profound about the Logos

This post follows from “Who do you say that I am: Controversies about Christ in the early church“:

[The following paragraph is adapted from an appendix to Philip Jenkins’s fascinating new book, Jesus Wars:How Four Patriarchs, Three Queens, and Two Emperors Decided What Christians Would Believe for the Next 1,500 years. I do think this subtitle is significantly misleading–these decisions were in fact made “ex corde ecclesia”–out of the heart of the church. But Jenkins tells a rollicking tale, and with scholarly care–a rare combination]

The emperor Theodosius I called the second ecumenical council of the church, called the First Council of Constantinople, in 381. This council met mainly to settle continuing debates concerning the Trinity. Arianism remained powerful long after the Council of Nicea, while some groups denied the full divinity of the Holy Spirit. The Council of Constantinople tried to resolve these issues, and it defined the role of the Holy Spirit within the Trinity. Continue reading

A Christ-and-culture case study: Why did the early Christians use the Greek word “Logos” for Christ?


Justin The Philosopher

Justin Martyr in his philosophers' robes

Roger Olson‘s The Story of Christian Theology is a big, rambling narrative compendium of juicy information about the development of Christian theology through history. Unlike almost any other book I can think of on historical theology, this one is accessible to a lay, non-specialist audience. Though it needed a good edit (it could have been trimmed to about half its size), it is still a compelling read.

One of the places where Olson shines is in describing the original and development of key theological concepts in the early church. And of these, one of the most fascinating is the use of the term Logos by the mid-second-century apologist Justin Martyr. Here we find a pagan philosopher converted to Christianity who still (of course!) uses the equipment of the Greek thought-world, in particular the term Logos–also used in the Hebrew tradition, to describe Christ to other pagans.

Here is my reworking of Olson’s account. As this is from lecture notes, I have not always used quotation marks when I am quoting Olson verbatim. Best assumption: much of this is in his own words. As always when I present notes from a book, my abbreviations are in play: X for Christ, xn for Christian, xnty for Christianity, etc.:

Without doubt Justin Martyr deserves his reputation as “the most important 2nd-c. apologist” because of his creative ideas about Christ as cosmic Logos and about Christianity as true philosophy. Continue reading