Tag Archives: philosophy

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

The Western scientist-missionary allowed entry to China’s Forbidden City: Matteo Ricci


Matteo Ricci "Painted in 1610 by the Chin...

One of my all-time favorite gospel-translating saints is the 16th-century Jesuit missionary Matteo Ricci. By “gospel-translating,” I mean the apologetic and missionary move of entering a culture and finding the best points of connection to the gospel, thereby the better to present the gospel in a compelling way.

Here’s an excerpt from a sketch of Ricci that highlights this “translating” aspect of his ministry. Many thanks to Msgr. David Q. Liptak:

Father Ricci is especially significant because, as Pope Benedict explains, he represents in a missionary “a unique case of a felicitous synthesis between the proclamation of the Gospel and the Dialogue with the culture of the people to whom he brought it.” Moreover, he constitutes “an example of balance between doctrinal clarity and prudent pastoral action.”

Inculturation was his genius, therefore. Continue reading

C S Lewis as “medieval” moral philosopher


Cover of "The Abolition of Man"

C S Lewis was, I believe, “medieval” in the very warp and woof of his thought. To borrow from Wikipedia, b/c this morning I am lazy, and in this case Wikipedia is accurate:

Lewis then taught as a fellow of Magdalen College, Oxford, for nearly thirty years, from 1925 to 1954, and later was the first Professor of Medieval and Renaissance English at the University of Cambridge and a fellow of Magdalene College, Cambridge. Using this position, he argued that there was no such thing as an English Renaissance. Much of his scholarly work concentrated on the later Middle Ages, especially its use of allegory. His The Allegory of Love (1936) helped reinvigorate the serious study of late medieval narratives like the Roman de la Rose. Lewis wrote several prefaces to old works of literature and poetry, like Layamon’s Brut. His book “A Preface to Paradise Lost” is still one of the most valuable criticisms of that work. His last academic work, The Discarded Image: An Introduction to Medieval and Renaissance Literature (1964), is a summary of the medieval world view, the “discarded image” of the cosmos in his title.

As I have explored in another post, Lewis was in tune with medieval thought as much in his philosophical and ethical thought as in his literary scholarship, his imaginative writings, or his Christian apologetics. Continue reading

A few illuminating glimpses into medieval theology and theologians–thank you, David Bell


All of the following come from David N. Bell, Many Mansions: An Introduction to the Development and Diversity of Medieval Theology (Kalamazoo, MI: Cistercian Publications, 1996). This is a splendid book–a sort of sequel to Bell’s Cloud of Witnesses, on early Christian thought.

Many thanks to my t.a., Shane Moe, for transcribing these. In each case, the page number of the quotation appears at the beginning of the line. The quirk of lowercasing adjectival forms of proper nouns is Bell’s or his editors–not mine:

[For more “glimpses,” from Jaroslav Pelikan, see here.]

(20): [re: Major developments in European intellectual history from 6th century onwards] There are five mile-stones to mark our way: (i) the pontificate of Gregory the Great from 590 to 604; (ii) the Carolingian Renaissance of the late eighth and ninth centuries; (iii) the papal reform movements of the eleventh century; (iv) the renaissance of the twelfth century; and (v) the rise of scholasticism and the universities in the thirteenth century. Continue reading

Did either Martin Luther or C. S. Lewis understand (and appreciate) Thomas Aquinas?


For a while this summer, I dug deep in the sources to try to discover whether C. S. Lewis’s strong taste for virtue ethics, manifested both in his Abolition of Man and in his Mere Christianity (among other places) reflected an equally strong appreciation for Thomas Aquinas. At the Marion Wade Center, I pored over the massive four-volume set of Aquinas’s Summa that once resided in Lewis’s library. There were almost no annotations in that set by Lewis, but then again, many of the books he loved most were likewise unmarked.

I read through certain letters of Lewis in which he cautions his correspondent to stay away from the neo-scholasticism of Jacques Maritain and others (he identified T. S. Eliot with this movement). To Dom Bede Griffiths he wrote, “There is no section of religious opinion with which I feel less sympathy.” Lewis seems to have objected to the neo-Thomists’ insistence on certain philosophical formulations and understandings as essential to the faith: “there are some of this set who seem to me to be anxious to make of the Christian faith itself one more of their high brow fads.” This would seem to rub against Lewis’s commitment to “mere Christianity.”

Also, Chris Mitchell of the Wade Center warned me that Lewis got most of his understanding and appreciation of virtue ethics directly from Aristotle, rather than via Aquinas. So I began to worry that Lewis was in fact anti-scholastic, and that I would have a hard time using him in my Medieval Wisdom book as an guide into the passion for precise theological understanding that characterized the great scholastics. Continue reading