Alcmaeon
Early Greek Philosophy
Jonathon Barnes
2001
-Alcmaeon came from Croton in South Italy, a city renowned for its doctors
-was a pupil of Pythagoras
-he was the first of the philosopher/physicians that became a trend in ancient Greece
-believed that the soul was immortal
-believed that most human things come in pairs
-believed that health came from the proper balance of the powers in nature. When there is too much of one thing, disease is born (too much heat causes stroke, too much cold causes coughing, etc.) "Health is the propionate blending of the qualities" (Barnes, 37)
-believed the soul to be immortal because it was like the divinities who are always in motion
-while he believed that the soul was immortal, he believed that men die
-differentiated men from animals by stating men alone understand, animals perceive but do not understand
-differentiates thinking and perceiving
Clement of Alexandria states that "Alcmaeon of Croton says that it is easier to be on your guard against an enemy than against a friend" (Barnes, 39).
Showing posts with label Clement of Alexandria. Show all posts
Showing posts with label Clement of Alexandria. Show all posts
Tuesday, August 4, 2015
Friday, February 3, 2006
Ways of interpreting Scripture
(Originally written February 3, 2006 in Book 23)
Clement of Alexandria in the fourfold interpretation of Scriptures
- Clement states there are four ways to interpret Scriptures
1) The literal sense
2) The allegorical sense, which conveys something to be believed
3) The moral (tropological) sense, which conveys something which is to be done
4) The analogical sense, which conveys something which is to be hoped for
(The four-fold interpretation is called the Quadriga)
Origen on the Three Ways of Reading Scripture
- Origen believes there is a correlation between a Christian's maturity level and what he/she can get out of certain passages of the Bible. He classifies them in 3 sets:
1) The "body": this is what the simplest Christians obtain. It is the mere immediate acceptance of the text as divine in nature
2) The "soul": is what Christians, who have matured by the "body" way of reading scripture are able to extract from the text
3) The "spiritual" is the complete perfect understanding of the text only mature Christians are capable of obtaining.
There are some passages that contain messages for all three of these, while some only contain messages for those who read at the "soul" or "spiritual" levels.
Augustine on the Literal and Allegorical senses of Scripture
Augustine writes on this topic to refute held by the Manichaeans
The Manichaeans hold a view that the New Testament makes the Old Testament obsolete, The New Covenant in Christ removes completely the old.
Augustine states that rather than rendering the Old Testament obsolete, the New Testament removes a "veil" that was over it, making it possible for us to understand the spiritual meaning of the Old Testament. He states there is "no tension" between the two. The New Testament removes the veil of the Old Testament allowing us to see the connection and relationship between the two.
Vincent of Lépins on the role of Tradition
He wrote in an attempt to find a way to be secure in deciding what was true teaching and what was heresy. His findings were rooted in two key principles of accepting any specific doctrine:
1) by authority of the divine law
2) by the tradition of the Catholic Church
The need for the use of the tradition of the Catholic Church is that many people interpret the Scriptures in many different ways. The Church was to govern which interpretations were true and which were false.
Vincent assures us that the Church will have all the sound doctrines by ensuring three things:
1) The ecumenicity of the doctrine and that it is believed everywhere
2) The antiquity of the doctrine: it has always been believed, especially by the original leaders of the Church
3) The consent of the doctrine: it is believed by all people
"That which has been believed everywhere, always, and by all people" (The Vincentian Canon)
Martin Luther on the fourfold sense of Scriptures
Luther maintains the Quadriga, but states there are two subsets of the literal approach.
1) Literal-historical views an Old Testament passage as directly involving Israel
2) Literal-prophetic views Old Testament passage in relation to the Incarnation of Christ
He states there are two ways of living and each has a distinct way of interpreting Scripture:
1) Spirit (Literal-Prophetic)
2) Flesh (Literal-Historical)
Luther warns that the Scriptures will become ludicrous if Scripture is taken allegorically or tropologically without it being explicitly stated in a historical manner somewhere else.
Emil Brunner on the Personal Nature of Revelation
Brunner believes that God reveals Himself to the individual, not just the information of Himself, but His essence
The relationship with man and God is personal. If God were only relaying information to man it would be an impersonal relationship.
James Packer on the Nature of Revelation
Packer defines revelation as two things:
1) God's act: a personal self-disclosure whereby he brings us actively to know him as our God and savior
2) God's gift: the revelation of knowledge about Himself
"God reveals Himself by telling us about Himself, and what He is doing in His world"
Packer believes God speaks to us in a verbal way. Either through angels, dreams, visions or through the Holy Spirit directing us to do a certain thing; in any case it is a form of verbal communication that God uses to reveal himself to us.
Clement of Alexandria in the fourfold interpretation of Scriptures
- Clement states there are four ways to interpret Scriptures
1) The literal sense
2) The allegorical sense, which conveys something to be believed
3) The moral (tropological) sense, which conveys something which is to be done
4) The analogical sense, which conveys something which is to be hoped for
(The four-fold interpretation is called the Quadriga)
Origen on the Three Ways of Reading Scripture
- Origen believes there is a correlation between a Christian's maturity level and what he/she can get out of certain passages of the Bible. He classifies them in 3 sets:
1) The "body": this is what the simplest Christians obtain. It is the mere immediate acceptance of the text as divine in nature
2) The "soul": is what Christians, who have matured by the "body" way of reading scripture are able to extract from the text
3) The "spiritual" is the complete perfect understanding of the text only mature Christians are capable of obtaining.
There are some passages that contain messages for all three of these, while some only contain messages for those who read at the "soul" or "spiritual" levels.
Augustine on the Literal and Allegorical senses of Scripture
Augustine writes on this topic to refute held by the Manichaeans
The Manichaeans hold a view that the New Testament makes the Old Testament obsolete, The New Covenant in Christ removes completely the old.
Augustine states that rather than rendering the Old Testament obsolete, the New Testament removes a "veil" that was over it, making it possible for us to understand the spiritual meaning of the Old Testament. He states there is "no tension" between the two. The New Testament removes the veil of the Old Testament allowing us to see the connection and relationship between the two.
Vincent of Lépins on the role of Tradition
He wrote in an attempt to find a way to be secure in deciding what was true teaching and what was heresy. His findings were rooted in two key principles of accepting any specific doctrine:
1) by authority of the divine law
2) by the tradition of the Catholic Church
The need for the use of the tradition of the Catholic Church is that many people interpret the Scriptures in many different ways. The Church was to govern which interpretations were true and which were false.
Vincent assures us that the Church will have all the sound doctrines by ensuring three things:
1) The ecumenicity of the doctrine and that it is believed everywhere
2) The antiquity of the doctrine: it has always been believed, especially by the original leaders of the Church
3) The consent of the doctrine: it is believed by all people
"That which has been believed everywhere, always, and by all people" (The Vincentian Canon)
Martin Luther on the fourfold sense of Scriptures
Luther maintains the Quadriga, but states there are two subsets of the literal approach.
1) Literal-historical views an Old Testament passage as directly involving Israel
2) Literal-prophetic views Old Testament passage in relation to the Incarnation of Christ
He states there are two ways of living and each has a distinct way of interpreting Scripture:
1) Spirit (Literal-Prophetic)
2) Flesh (Literal-Historical)
Luther warns that the Scriptures will become ludicrous if Scripture is taken allegorically or tropologically without it being explicitly stated in a historical manner somewhere else.
Emil Brunner on the Personal Nature of Revelation
Brunner believes that God reveals Himself to the individual, not just the information of Himself, but His essence
The relationship with man and God is personal. If God were only relaying information to man it would be an impersonal relationship.
James Packer on the Nature of Revelation
Packer defines revelation as two things:
1) God's act: a personal self-disclosure whereby he brings us actively to know him as our God and savior
2) God's gift: the revelation of knowledge about Himself
"God reveals Himself by telling us about Himself, and what He is doing in His world"
Packer believes God speaks to us in a verbal way. Either through angels, dreams, visions or through the Holy Spirit directing us to do a certain thing; in any case it is a form of verbal communication that God uses to reveal himself to us.
Wednesday, February 1, 2006
Christianity & Philosophy, Proofs and nature of faith
(Originally written February 1, 2006)
The Christian Theology Reader
Clement of Alexandria on Philosophy and Theology
Clement argues that God gave the Greeks philosophy in order to prepare them for the coming of the Lord. He parallel this with God giving the Jews the law.
Philosophy was necessary to the Greeks for righteousness before the incarnation.
Post-incarnation philosophy assists people who come to faith by way of demonstration. It is a preparation for true religion.
Clement states all good things come from God. Some come directly (like Jews receiving the law from God through Moses) and some come indirectly (the Greek's philosophy).
"Philosophy, acted as a custodian to bring Greeks to Christ, just as the law brought the Hebrews" (6).
Philosophy is not antiquated or made obsolete by Christ's coming. It is a way for some people (lovers of truth) to come to the Lord.
Clement views Christ as both the perfection and fulfillment of the Old Testament and of philosophy.
Biblical parallels Galatians 3:23-24. The Greek word Paul uses for "custodian" is the same word Clement uses to describe philosophy for the Greeks.
Tertullian on the Relation of Philosophy and Heresy
Tertullian was avidly opposed to the fusion of philosophy and theology.
He held that philosophy had a pagan outlook on life.
He contacted the differences between Athens and Jerusalem, symbolic of the differences between pagan philosophy and God's revelation of the Christian faith.
He held that Christian minds were completely on a different wave length than their pagan counterparts.
Philosophy provides worldly wisdom by "boldly asserting itself to be the interpreter of the divine nature and dispensation" (7)
Heretics and philosophers often accept or deny similar viewpoints, i.e. Marcion came from the Stoics.
Tertullian holds that it is necessary to seek God in the simplicity of the heart. Philosophy completes it too much.
There is no need for curiosity after discovering Jesus Christ.
After believing in Christ "there is nothing else which we are obliged to believe"
Tertullian uses historical evidence to connect heresies and philosophy. He felt this was enough to justify the exclusion of philosophy from theology.
Since Philosophy has, at its core, values which are contrary to Christian principles, the fusion of the two would lead to the erosion of Christian integrity.
Augustine on Philosophy and Theology
Augustine advocates using all of the good philosophy in theology and disregarding the bad. He parallels this with the Hebrews casting of the burdens of the Egypt, but taking its treasures with them.
What the Plutonists have said which is true should be claimed by Christians for their own use because the Plutonists posses it illegally.
"Pagan learning is not entirely made up of sales teaching and superstitions. It contains also some excellent teachings, well suited to be used by truth, and excellent moral values"
Philosophy can neither be totally rejected or uncritically accepted.
Augustine points to person who were raised pagans, converted, then brought some of their values (now spun through truth) into the church and made a great impact.
Anselm of Canterbury's proof for the existence of God
God is "that than which no greater thing can be thought". Knowing this definition of God, Anselm states that without God the idea of God would still exist. Then (since God does not exist) the greatest thing that can be thought of is the idea of God. This contradicts the definition of God, therefore, it cannot be true. Since it is not true, the only option we have left is that God exists.
This argument is often referred to as the "ontological argument". (Ontological philosophy refers to the branch of philosophy dealing with being)
This is not a purely logical argument, nor was it intended to be. It is more of a statement of how obvious it was to himself that God exists and the implications that that entails.
The important part of this theory to remember is that the idea of something is inferior to the reality of that something.
Thomas Aquinas on Proofs for the existence of God
Aquinas postulated 5 "proofs" for the existence of God.
The term "proofs" cannot be taken in the strictest sense of the word here. It instead demonstrates the consistency of Christian theology with what is known of the world.
Aquinas' work "the Totality of Theology is" widely regarded as the greatest work of medieval theology (17)
The first argument for the existence of God, is the argument from change.
"Everything that is in the process of being changed is changed by something else" (18).
It is impossible for something to be the cause of change and be changing itself.
There must be a first cause to effect change. The first cause of change must be God.
The second argument for the existence of God is based on the nature of an efficient cause.
There is a sequence of efficient causes in the observable world, but nothing is the cause of itself. This would require something to exist prior to itself, which is impossible.
If there were no first cause there would be no effect. We can see that then are causes and effects, therefore there must have been an initial cause. This initial cause is God.
The third argument for the existence of God is the nature of possibility and necessity.
"If nothing ever existed, it would have been impossible for anything to begin to exist" (19).
Since we exist and we see other things that exist, there could never have been a point in time that nothing existed because then nothing would have begun to exist.
All things that exist must, by necessity, have been brought into existence by something. Therefore something must exist free of necessity to begin the existence of all other things (directly or indirectly). This existence free of necessity of being brought into existence is God.
The fourth argument for the existence of God is from the gradation that occurs in things.
Things are known to be more or less because they approximate in varying degrees to that which is greatest.
There must be something that is greatest, truest, best and noblest. This is God.
The fifth argument for the existence of God is based on the governance of things.
Because things, like natural bodies, work towards a goal without any knowledge of that goal with amazing precision and accuracy makes it obvious that they achieve this goal by design and not chance.
There is no way things without knowledge can reach goals consistently without a designer. Therefore, there is an intelligent being who designed all natural things to reach their goals. This being is God.
God's existence is proven 5 ways:
1) The world is in motion. Something had to start that motion: God
2) The world is full of causes and effects. There must have been a first cause: God
3) Things exist in this world that we are not necessary (humans are one of them). The fact that humans exist means something exist that is necessary to bring what is our necessary into existence: God
4) Values, truth, and morals must come from an ultimate source of values, truth and morality: God.
5) The world shows obvious traits of intelligent design. There must have been an intelligent designer: God.
Martin Luther on the theology of the Cross
Luther draws a distinction between theologians of glory who seek God apart from Jesus Christ and theologians of the cross who know that God is revealed through Jesus Christ.
John Calvin on the Nature of faith
Calvin establishes a direct relation between faith and the merciful promises of God.
Faith is a steady and certain knowledge of the divine benevolence towards us, which is founded upon the truth of the gracious promise of God in Christ.
Faith should be certain and secure but doubt and anxiety are natural.
Calvin states believers have a "perpetual struggle with their own lack of faith, and are far from possessing a peaceful conscience, never interrupted by any disturbance" (26).
Faith is not believing God exists, it is trusting in the promise of a benevolent God.
Blaise Pascal on Proofs for the Existence of God
Pascal places an emphasis on the heart, rather than reason, in the knowledge of God. He also stresses the limitations of reason.
Knowledge of God comes through the heart. Reason vainly attempts to discredit that knowledge. The inability to prove this knowledge of God does not affirm the uncertainty of this knowledge; it demonstrates the weakness of our reason.
Reason must recognize there are many things which it cannot comprehend.
The metaphysical proofs for God have little impact on men because their reason is incapable comprehending them.
Knowledge of God must be accompanied by the acknowledgement of our depravity and of acceptance of Christ as the redeemer to be effective.
John Calvin on the Natural knowledge of God
A full knowledge of God can only be achieved through Scripture, but a partial knowledge of God is possible apart from scripture which makes it impossible for humans to plead ignorance at the judgment.
God's existence can be recognized by all mankind. They are condemned by not worshipping God to light of their awareness.
A sense of divinity is "inscribed in the hearts of all people" (98).
A faith for all seasons
Ch. 1 our knowledge of God
Faith and Knowledge
If faith has nothing to do with knowledge, then theology (study of interactions between man and God) is reduced to anthropology (a study of man's interaction with man).
A lot of modern Christian theology is based on the assumption that faith has nothing to do with knowledge. This makes God impossible to know. We can only know about our experiences with God.
This theologies based on the Enlightenment which states that man is the ultimate measure of everything.
The rationalists came out of the Enlightenment. They believed that knowledge could only come from empirical or scientific evidence. However, God is above any empiricism or scientific method.
"Faith finds its basis in non rational elements of human experience" (2). This is a modern view of faith. A historic view of faith believes it is a part of knowledge.
Augustine says that you first have to believe in God, then knowledge of God will follow.
Faith also looks to the future. Hebrews 11:1 states, "faith is the assurance of things hoped for; the conviction of things not seen"
While knowledge of God comes directly through Scripture, it can also come indirectly through creation.
General revelation is what God has revealed to all humanity through creation.
Special revelation is what God has revealed to a limited number of people through redemptive history: Scripture and Jesus Christ.
Knowledge of God through General Revelation
All men in all times know God to some extent even if they don't have access to the Bible.
There are two types of General revelation
1) Outward general revelation is reality around that points us to God
2) Inward general revelation is reality within our moral and spirituality that points us to God
Creation reveals the power of God and His divine nature
Conscience dictates our morality. It is included in inward general revelation.
The Christian Theology Reader
Clement of Alexandria on Philosophy and Theology
Clement argues that God gave the Greeks philosophy in order to prepare them for the coming of the Lord. He parallel this with God giving the Jews the law.
Philosophy was necessary to the Greeks for righteousness before the incarnation.
Post-incarnation philosophy assists people who come to faith by way of demonstration. It is a preparation for true religion.
Clement states all good things come from God. Some come directly (like Jews receiving the law from God through Moses) and some come indirectly (the Greek's philosophy).
"Philosophy, acted as a custodian to bring Greeks to Christ, just as the law brought the Hebrews" (6).
Philosophy is not antiquated or made obsolete by Christ's coming. It is a way for some people (lovers of truth) to come to the Lord.
Clement views Christ as both the perfection and fulfillment of the Old Testament and of philosophy.
Biblical parallels Galatians 3:23-24. The Greek word Paul uses for "custodian" is the same word Clement uses to describe philosophy for the Greeks.
Tertullian on the Relation of Philosophy and Heresy
Tertullian was avidly opposed to the fusion of philosophy and theology.
He held that philosophy had a pagan outlook on life.
He contacted the differences between Athens and Jerusalem, symbolic of the differences between pagan philosophy and God's revelation of the Christian faith.
He held that Christian minds were completely on a different wave length than their pagan counterparts.
Philosophy provides worldly wisdom by "boldly asserting itself to be the interpreter of the divine nature and dispensation" (7)
Heretics and philosophers often accept or deny similar viewpoints, i.e. Marcion came from the Stoics.
Tertullian holds that it is necessary to seek God in the simplicity of the heart. Philosophy completes it too much.
There is no need for curiosity after discovering Jesus Christ.
After believing in Christ "there is nothing else which we are obliged to believe"
Tertullian uses historical evidence to connect heresies and philosophy. He felt this was enough to justify the exclusion of philosophy from theology.
Since Philosophy has, at its core, values which are contrary to Christian principles, the fusion of the two would lead to the erosion of Christian integrity.
Augustine on Philosophy and Theology
Augustine advocates using all of the good philosophy in theology and disregarding the bad. He parallels this with the Hebrews casting of the burdens of the Egypt, but taking its treasures with them.
What the Plutonists have said which is true should be claimed by Christians for their own use because the Plutonists posses it illegally.
"Pagan learning is not entirely made up of sales teaching and superstitions. It contains also some excellent teachings, well suited to be used by truth, and excellent moral values"
Philosophy can neither be totally rejected or uncritically accepted.
Augustine points to person who were raised pagans, converted, then brought some of their values (now spun through truth) into the church and made a great impact.
Anselm of Canterbury's proof for the existence of God
God is "that than which no greater thing can be thought". Knowing this definition of God, Anselm states that without God the idea of God would still exist. Then (since God does not exist) the greatest thing that can be thought of is the idea of God. This contradicts the definition of God, therefore, it cannot be true. Since it is not true, the only option we have left is that God exists.
This argument is often referred to as the "ontological argument". (Ontological philosophy refers to the branch of philosophy dealing with being)
This is not a purely logical argument, nor was it intended to be. It is more of a statement of how obvious it was to himself that God exists and the implications that that entails.
The important part of this theory to remember is that the idea of something is inferior to the reality of that something.
Thomas Aquinas on Proofs for the existence of God
Aquinas postulated 5 "proofs" for the existence of God.
The term "proofs" cannot be taken in the strictest sense of the word here. It instead demonstrates the consistency of Christian theology with what is known of the world.
Aquinas' work "the Totality of Theology is" widely regarded as the greatest work of medieval theology (17)
The first argument for the existence of God, is the argument from change.
"Everything that is in the process of being changed is changed by something else" (18).
It is impossible for something to be the cause of change and be changing itself.
There must be a first cause to effect change. The first cause of change must be God.
The second argument for the existence of God is based on the nature of an efficient cause.
There is a sequence of efficient causes in the observable world, but nothing is the cause of itself. This would require something to exist prior to itself, which is impossible.
If there were no first cause there would be no effect. We can see that then are causes and effects, therefore there must have been an initial cause. This initial cause is God.
The third argument for the existence of God is the nature of possibility and necessity.
"If nothing ever existed, it would have been impossible for anything to begin to exist" (19).
Since we exist and we see other things that exist, there could never have been a point in time that nothing existed because then nothing would have begun to exist.
All things that exist must, by necessity, have been brought into existence by something. Therefore something must exist free of necessity to begin the existence of all other things (directly or indirectly). This existence free of necessity of being brought into existence is God.
The fourth argument for the existence of God is from the gradation that occurs in things.
Things are known to be more or less because they approximate in varying degrees to that which is greatest.
There must be something that is greatest, truest, best and noblest. This is God.
The fifth argument for the existence of God is based on the governance of things.
Because things, like natural bodies, work towards a goal without any knowledge of that goal with amazing precision and accuracy makes it obvious that they achieve this goal by design and not chance.
There is no way things without knowledge can reach goals consistently without a designer. Therefore, there is an intelligent being who designed all natural things to reach their goals. This being is God.
God's existence is proven 5 ways:
1) The world is in motion. Something had to start that motion: God
2) The world is full of causes and effects. There must have been a first cause: God
3) Things exist in this world that we are not necessary (humans are one of them). The fact that humans exist means something exist that is necessary to bring what is our necessary into existence: God
4) Values, truth, and morals must come from an ultimate source of values, truth and morality: God.
5) The world shows obvious traits of intelligent design. There must have been an intelligent designer: God.
Martin Luther on the theology of the Cross
Luther draws a distinction between theologians of glory who seek God apart from Jesus Christ and theologians of the cross who know that God is revealed through Jesus Christ.
John Calvin on the Nature of faith
Calvin establishes a direct relation between faith and the merciful promises of God.
Faith is a steady and certain knowledge of the divine benevolence towards us, which is founded upon the truth of the gracious promise of God in Christ.
Faith should be certain and secure but doubt and anxiety are natural.
Calvin states believers have a "perpetual struggle with their own lack of faith, and are far from possessing a peaceful conscience, never interrupted by any disturbance" (26).
Faith is not believing God exists, it is trusting in the promise of a benevolent God.
Blaise Pascal on Proofs for the Existence of God
Pascal places an emphasis on the heart, rather than reason, in the knowledge of God. He also stresses the limitations of reason.
Knowledge of God comes through the heart. Reason vainly attempts to discredit that knowledge. The inability to prove this knowledge of God does not affirm the uncertainty of this knowledge; it demonstrates the weakness of our reason.
Reason must recognize there are many things which it cannot comprehend.
The metaphysical proofs for God have little impact on men because their reason is incapable comprehending them.
Knowledge of God must be accompanied by the acknowledgement of our depravity and of acceptance of Christ as the redeemer to be effective.
John Calvin on the Natural knowledge of God
A full knowledge of God can only be achieved through Scripture, but a partial knowledge of God is possible apart from scripture which makes it impossible for humans to plead ignorance at the judgment.
God's existence can be recognized by all mankind. They are condemned by not worshipping God to light of their awareness.
A sense of divinity is "inscribed in the hearts of all people" (98).
A faith for all seasons
Ch. 1 our knowledge of God
Faith and Knowledge
If faith has nothing to do with knowledge, then theology (study of interactions between man and God) is reduced to anthropology (a study of man's interaction with man).
A lot of modern Christian theology is based on the assumption that faith has nothing to do with knowledge. This makes God impossible to know. We can only know about our experiences with God.
This theologies based on the Enlightenment which states that man is the ultimate measure of everything.
The rationalists came out of the Enlightenment. They believed that knowledge could only come from empirical or scientific evidence. However, God is above any empiricism or scientific method.
"Faith finds its basis in non rational elements of human experience" (2). This is a modern view of faith. A historic view of faith believes it is a part of knowledge.
Augustine says that you first have to believe in God, then knowledge of God will follow.
Faith also looks to the future. Hebrews 11:1 states, "faith is the assurance of things hoped for; the conviction of things not seen"
While knowledge of God comes directly through Scripture, it can also come indirectly through creation.
General revelation is what God has revealed to all humanity through creation.
Special revelation is what God has revealed to a limited number of people through redemptive history: Scripture and Jesus Christ.
Knowledge of God through General Revelation
All men in all times know God to some extent even if they don't have access to the Bible.
There are two types of General revelation
1) Outward general revelation is reality around that points us to God
2) Inward general revelation is reality within our moral and spirituality that points us to God
Creation reveals the power of God and His divine nature
Conscience dictates our morality. It is included in inward general revelation.
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