History of Christianity - Lesson 9

Universal Life Church

History of Christianity - Lesson 9

Don Noenoehitoe

1. Who were apologists and polemicists and how did they respectively approach their task of defending the Christian faith through writing?

What was the difference in approach between the Eastern and Western apologists?

Apologists derived their writings to confront the persecutions of the early Christians and false charges of atheism, cannibalism, incest, and antisocial behaviors that were made by their Roman counterparts and anti-christian writers such as Celsus, Galen and Lucian. The Apologist were determined  for the elevating of Christianity as superior to Judaism, pagan religion, and state worship polytheism .

With backgrounds deeply immersed in Greek philosophy, the apologists were writing as philosophers, not theologians. They emphasized that Christianity was the oldest religion and philosophy because the Pentateuch predated the Trojan Wars, and what truths that were in Greek philosophy were in fact borrowed from Christianity or Judaism. The apologists made much of the pure life, death, and resurrection of Christ, Christ's miracles, and the fulfillment of Old Testament prophecies concerning Christ which proved Christianity is the highest philosophy.

Unlike the apologists (as converts from paganism) who addressed the external threats of persecution from the Roman state, the polemicists (as ones with a Christian cultural background) addressed internal heresies that were threatening the internal peace, purity, and unity of the early Christian church.
Unlike the apologists, the polemicists heavily emphasized the New Testament as the source for their writings in condemning the false doctrines.

Eastern Apologists:
- Aristides of Athens, From A.D.140 - A.D.150, offered an apology to Emperor Antoninus Pius.
- Justin Martyr, (c. A.D. 100-A.D. 165), immersed in Stoicism and the philosophies of Plato, Aristotle, and Pythagoras, wrote his First Apology to Emperor Antoninus Pius, followed by the his Second Apology to the Roman Senate
- Tatian, (c. A.D. 110-c. A.D. 180), a student of Justin Martyr, wrote "Address to the Greeks" in which Tatian exposed the obscurity of paganism and the viability of  Christian antiquity that predated the Greek philosophies.
Tatian also wrote the Diatessaron, a "harmony" or synthesis of the four New Testament Gospels.
- Athenagoras," the Athenian, Philosopher, and Christian", a proto-orthodox Christian apologist.
Around A.D. 177 he wrote Supplication; the Embassy for the Christians, an apology to the Emperors Marcus Aurelius and his son Commodus.
- Theophilus of Antioch,  sometime after A.D. 180 wrote "Apology to Autolycus".
He relied heavily from the Old Testament and one of the earliest Christian work to use the word "Trinity",
(Greek: Trias) but instead inferring to the words "The Father, the Son and the Holy Spirit," rather, Theophilus himself puts it as "God, his Word (Logos) and his Wisdom (Sophia)."

The eastern apologists defended the early church theology through Greek philosophy,


Western apologists:
- Tertullian (c. A.D. 160-A.D. 225) was the apologist of the Western Church, the founder of Latin Christianity and Western Theology. 
Immersed in Classic Greeks, he is perhaps the oldest Latin writer to use the term "Trinity," (Latin: trinitas).  Among his apologetic writings, the Apologeticus, addressed to the Roman magistrates.
- Minucius Felix, around 200AD wrote "Octavius", a dialogue on Christianity between the pagan Caecilius Natalis and the Christian Octavius Januarius.

The Western apologists were concerned more about the distinctions and finality of Christianity than the similarities with pagan religions and philosophies.




2. Who was the greatest apologist? Who was the greatest polemicist?

Justin Martyr (c. A.D. 100-A.D. 165) was the greatest apologist of the 2nd century A.D.
Born in a pagan family near the Biblical town of Shechem, he early on became a wandering philosopher on a quest for truth.

Irenaeus, born in Smyrna [modern-day Izmir, Turkey], he would be considered the greatest polemicist.
He was predisposed to Polycarp's preaching while the latter was bishop of Smyrna.
Irenaeus later went to Gaul [modern-day France] where he became bishop before A.D. 180.
He was a well-accomplished missionary bishop. However his greatest effort was his polemical writings condemning Gnosticism.
Written around A.D. 185, Adversus Haereses [Against Heresies] was an attempt to condemn Gnostic doctrines, especially on the system of Gnostic Valentinus.


3. What were the two polemical schools of Christian thought and what were their respective approaches to formulating Christian theology?

The Polemicists: The Alexandrian School
Around A.D. 185, was founded in Alexandria, a school of catechism to teach new pagan converts the doctrines of Christianity.
The first leader of this school was Pantaenus who was a convert from probably Stoicism.
Clement of Alexandria (c. A.D. 155-c. A.D. 215), who was steep in Hellenistic philosophy,  and later Origen (c. A.D. 185-A.D. 254) with writings emphasis of textual criticism of the Scriptures, were the leaders of this Catechetical school.
Rather than stressing a historical-grammatical Biblical hermeneutic, they came up with an allegorical hermeneutic - hidden, deeper spiritual meanings - that has arguably harmed Christianity ever since that time.
Clement proposed to unite the mysticism of Neoplatonism with the practical spirit of Christianity.
Nevertheless, Neoplatonism eventually succumbed to Christianity.


The Polemicists: The Carthaginian School
The Western/Latin mentality - with tendency to emphasize a grammatical and historical interpretation of the Gospels - was more concerned with practical issues involving church polity and doctrines relating to the church rather than speculative theology. This difference can be seen in contrasting the writings of Origen with the writings of Tertullian and Cyprian (c. A.D. 200-c. A.D. 258) of North Africa, who wrote  De Unitate Catholicae Ecclesiae.  

History of Christianity - Lesson 8

Universal Life Church

History of Christianity - Lesson 8

Don Noenoehitoe

1. What were the roots of these heresies at this time?

Heresies were rooted in:

Jewish legalism; believed the Jewish law was the highest expression of God's will

Greek philosophy:
Gnosticism; originated with Simon Magus, to use human wisdom to to discern God's ways.
Manicheanism; founded by Manichaeus, deeply rooted to Zoroastrianism, orientalist and dualist doctrines.
Neoplatonism; emphasized on spiritual  essence of humanity and metaphysical mysticism as part of the eternal divine.
 

2. Why was Gnosticism in particular such a great danger to Christian doctrine?

Gnosticism is a danger to the Early Christian church because it rejected the sacramental ordinances of baptism and Eucharist.
It rejected the God of the Old Testament and accepted a God of Love revealed in Jesus; Gnostic dualism,  it fueled anti-Semitic schism within the Christian church, it rejected the reality of the humanity, sacrificial death, and bodily resurrection of Christ.

3. How did the existence of these heresies help the Christian church in the long run?

Existence of the heresies fueled the need for early writings of the Apostles and Church Fathers to defend the authority of the Scriptures, which in turn helped stabilize church doctrines and administrations; raised the prominence of the Roman Bishop.
The church developed creeds as tests for orthodoxy, which ultimately lead to the canonical texts and sacred writings  to condemn these heresies.

Re: History of Christianity - Lesson 7

Universal Life Church

History of Christianity - Lesson 7

Don Noenoehitoe

1. What were the factors that caused Christians to be persecuted by the Roman state?

Political:
When Christianity became separated from Judaism, the Romans populist viewed the Christians as a threat  within the Empire.
By refusing the required affirmations and exercises to mark the greatness of the Emperor and the imperial state, the early Christians were deemed as a political
adversary that challenge the very existence and welfare of the Roman Empire.

Religious:
The early Christians had no idols and very little symbols of worship, unlike their counterparts, the Romans, who were used to symbolic manifestations of their gods and goddesses (mechanical and external practices). These whole spiritual and internal way of worships by the Christians were mistakenly viewed as Atheism, therefore, a threat to the Romans.   Furthermore, the "Kiss of Peace", the observance of Eucharist, and secret meetings held  by the Christians led the Romans to accuse them of incest, cannibalism, and unnatural practices.

Social:
Christianity treated persons with equality (Colossians 3:11). Unlike Paganism, which maintains the social aristocratic systems of the Romans elites,
the early Christians readily accepted the masses of the undesirables, lower classes and slaves, thus viewed as a potential adversary to incite the masses to rebel against the state.

Economic:

The opposition the Apostle Paul received from the artisans of Ephesus showed that they were only concerned about their ability to make money (Acts 19:27). Christianity was perceived by many in the Roman Empire as a threat to their ability to gain wealth.
Hampered by plague, famine, and civil unrest, the Romans blamed the early Christians for economic instability.

2. Why is A.D. 250 a pivotal point in the persecution of Christians by the Roman state?

Decius reigned at a time when the empire was suffering natural disaster, internal and external threats to its tranquility. 
Because of their fast growth, the Christians were singled out as a peculiar threat to the imperial state.
Decius issued a decree in A.D. 250 demanding all to offer an annual sacrifice to the Roman gods and goddesses and the genius of the emperor,
and in return would receive a certificate called a libellus. Consequently, the early Christian church would experienced an immense persecutions with great severity during this period.

3. When was the persecution of Christians the worst? When did the persecution end and why? How did the persecutions affect the Christian church?

The first imperial edicts by Diocletian mandating the persecution of Christians happened in March A.D. 303. He commanded that Christian meetings to stop, churches destroyed, church officers thrown out, and the scriptures burned. Christians were punished by seizure of property, exile, imprisonment , or execution by the sword or wild animals. The more fortunate Christians were sent to the Roman labor camps where they were worked to death.

Persecution waned when Diocletian abdicated in A.D. 305.  Galerius issued an edict in A.D. 311 that tolerated Christianity as long as the Christians did not threaten the peace of the empire. Persecution did not stop completely until Licinius and Constantine issued the Edict of Milan in A.D. 313.
Theodosius I, the last Roman Emperor to rule over both eastern and western part of the Empire, also issued decrees in favor of the Christians,
and  in 380 AD effectively made Christianity the official state church of the Roman empire.

The Christian church survived despite heavy persecution by the Roman state. The Church grew rapidly throughout the Roman Empire, notably in Asia Minor,  Alexandria - Egypt, the Latins of Western empire and Carthage - North Africa.  Throughout the history of the Christian church, persecutions brought about changes within the church.Christians today can and ought to learn valuable lessons on how to relate to the early Christians who stood up faithfully for Christ in the face of state-sponsored persecutions and paid for their ultimate loyalty to Christ with their lives.

History of Christianity - Lesson 6

Universal Life Church

History of Christianity - Lesson 6

Don Noenoehitoe

1. Why did the early Christian church need to develop a system of governance?

By choosing the Apostles who were to become the leaders of the nascent Church, Christ Himself had laid the foundations for governing the Church.
With the guidance of the Holy Spirit, the Apostles - facing the exponential growth of the nascent Church -  democratically formed, organized and headed the early Christian Church's formation and organization, e.g. the new office holders were chosen by the people and ordained by the Apostles.
An organized entity has to have some way to govern itself.  As it grows and maturates, that entity's leadership has to devolve its functions and delegate to others  in order to operate and govern the Church effectively.  An orderly liturgy to guide public worship (1 Corinthians 14:40) is another reasonable by product of the Christian church as an organized entity.  The Christian believer is part of both a scriptural organism and an organized entity.


2. What were the two branches of church offices called and what were their respective functions?

Church offices could be separated into two branches.
The first branch would be the charismatic offices (Greek: charisma, means "gift").
These office holders were chosen by Christ and given special spiritual gifts (1 Corinthians 12-14; Ephesians 4:11-12). They primarily gave inspirations.
The second branch would be the administrative offices. These office holders functioned  primarily as administrators. 
After the Apostles died, the elders assumed many of the spiritual responsibilities. The holders of administrative offices in the church were chosen by the congregation after prayer for the leading of the Holy Spirit and appointed by the Apostles.


3. How did the early church order its public worship? How did the early church relate to pagan Roman society?

The Apostles were concerned about having an orderly form of worship. The Apostle Paul exhorted the church at Corinth to worship in an orderly and dignified manner (1 Corinthians 14:40). Christ had already revealed what true worship is when He proclaimed that because God was Spirit, true worship was spiritual (John 4:24).

The early Church did not have an organized welfare mechanism, rather, each individual Church took on that responsibility.
Slavery was not prohibited, but the early Church views soon undermined slavery as to remind the Christian master and slave are both brethren in Christ.
This too was shown in Paul's diplomatic letter to Philemon.

The church demanded separation from the pagan practices of Roman society, but it did not forbid harmless mingling with their pagan neighbors in social situations. The Apostle Paul made provision for such social interaction as long as it did not compromise Christian principles (1 Corinthians 5:10; 10:20-33). Paul forcefully demanded total separation from any practice that was related to Pagan idolatry and immorality. These principles prevented early Christians from going to pagan theaters, stadiums, games, or temples.

The early church had both rich and poor, noble and non-noble. It was the strongest in the cities, stretched from Spain to India.
The early church's purity of life, love, and courage in the face of persecution had a tremendous impact on the surrounding pagan society.
It is no big surprise that just three centuries after Christ that the Roman emperor Constantine, having embraced the early church and became a Christian,
gave an official recognition to Christianity and personally called and presided over the Council of Nicaea in 325 AD.

History of Christianity - Lesson 5

History of Christianity - Lesson 5

Don Noenoehitoe

1. What is "patristics"?

Patristics or Patrology is the study of Early Christian writers, known as the Church Fathers. The names derive from the combined form of Latin pater and Greek patḗr (father). The period is generally considered to run from the end of New Testament times or end of the Apostolic Age (c. AD 100) to either AD 451 (the date of the Council of Chalcedon) or to the 8th century Second Council of Nicaea.

Patristics is the specialist area concerned with the lives and works of these men, i.e.  prominent early Church Fathers, are Justin Martyr, Irenaeus of Lyons, Clement of Alexandria, Tertullian, Origen, Cyprian of Carthage, Athanasius, Gregory of Nazianzus, Basil of Caesarea, Gregory of Nyssa, Theodore of Mopsuestia, Augustine of Hippo, Pelagius, Vincent of Lérins, Cyril of Alexandria, and Nestorius.

2. What was the significance of the title "father of the church" and who usually received that kind of title? Who were the "apostolic fathers"?

The Church Fathers, Early Church Fathers, Christian Fathers, or Fathers of the Church were early and influential theologians, eminent Christian teachers and great bishops. Their scholarly works were used as a precedent for centuries to come.  The accolade of "church father" began with the use of the title "father" to offer loving loyalty to someone. The recipients of this title were bishops, and this usually occurred in the Western church.
From the 3rd century A.D., this title was used for the orthodox giants of the Christian church and teachers of the faith - bishops were usually the ones who were such labeled in this manner.  With fair certainty, the New Testament was completed before the end of the 1st century A.D. The men who were the disciples of the Apostles and who knew the Apostles' doctrine continued to write Christian literature. They were the apostolic fathers, and their writings were written between A.D. 95 and A.D. 150.

- The Apostolic Fathers: Clement of Rome, Ignatius of Antioch, and Polycarp of Syrna.
- The Greek Fathers: Irenaeus of Lyons, Clement of Alexandria, Origen of Alexandria, Athanasius of Alexandria, Cappadocian Fathers, John Chrysostom, Cyril of Alexandria, Maximus the Confessor and John of Damascus.
- The Latin Fathers: Tertullian, Cyprian of Carthage, Hilary of Poitiers, Ambrose of Milan, Jerome of Stridonium, Augustine of Hippo, Gregory the Great
and Isidore of Seville.
- Other Fathers: Ephrem the Syrian and Isaac of Nineveh, Egypt monastics' Anthony the Great and Pachomius,

3. How do the writings of the apostolic fathers help us in understanding the teachings and practices of the early Christian church?

The writings of the apostolic fathers were unique. They wrote simple statements of true faith and piety. They did not have the philosophical training in Pagan philosophy that is seen later in Origen and Clement of Alexandria. They held in high regard the Old Testament and used it to under-gird their ideas.
There was a heavy use of typology. For them, Christianity was the fulfillment of the Old Testament prophecies and types. Christianity and Judaism were separate. Doctrine, moral philosophy, and obedience to church leaders were essential. They knew the literary genres of the New Testament and used them as molds for their own works. The most important emphasis in their writings was pastoral implications and practicality.
The writings of the Apostolic Fathers convey the authority of the Bishops in regard to pertinent and fundamental religious, social and political issues of the early Christian Churches.

Re: History of Christianity - Lesson 4

History of Christianity - Lesson 4

Don Noenoehitoe

1. How did the world in which the Apostle Paul lived contribute to his life and ministry?

The Apostle Paul, by his divine calling, spent most of his life preaching Christ and Salvation to the Gentiles and the the World.
Paul had a strong bond with his Jewish brethren. Everywhere he went Paul always preached in the local Jewish synagogue first, sharing the Gospel
with the Jews and Gentile proselytes who were willing to listen.

2. In what ways was the Apostle Paul a "man of two worlds"?

Paul was a man of two worlds. He came from both Judaism and the Romans background. He excelled in Jewish education (Philippians 3:4-6) 
as a disciple of the great Jewish rabbi Gamaliel. He was a native of Tarsus, the chief city of Cilicia (Acts 21:39).
He was also born a Roman citizen (Acts 22:28), and he did not shirk from exercising his rights as a Roman citizen when they would help him in furthering the cause of Christ (Acts 16:37; 25:11). Before coming to Christ, Paul was an observant Jew. Because Tarsus was an intellectual center of its day, Paul was exposed to Greek philosophy. The Roman Empire was the world power of Paul's time. We can deduce that Paul lived and labored in a very urban culture for its time.

3. How did the Apostle Paul's work show a certain genius for missions and apologetics?

Paul always defended Christian truth against the attacks of heresy, and he always tried to win the heretic back to the true way. The issue of salvation's breadth and means was the first issue dealt by Paul at the Jerusalem Council after his first missionary journey.

Apostle Paul strongly asserted that faith in Christ is the only way to salvation (Collosians 1:13-20). Paul's determination and wise apologetic approach
proved crucial in avoiding schism between the Jewish Christians and the Gentiles at the Jerusalem Council - strict observation to Mosaic Laws vs. freedom of Mosaic Law and Christ as the only salvation.

Apostle Paul, leading by example with his own life, showed his abilities - bestowed by the Holy Spirit - to balance the issues on the early Christians moral philosophy, e.g.; happiness, God's grace, Mosaic Law, Christian love, etc.

He was a unique expositor of what salvation in Christ means to the individual. He protected the faith from the miasma of legalism and human reason.
He established order within the Christian churches he founded, and regularly visited and wrote to them in order to help them solve their particular problems as they arose, all done in a loving but firm Christian manner. Like no one else, the Apostle Paul understood the cosmic impact of Christ
for time and eternity. As the apostle to the Gentiles, Paul explained Jesus Christ to the Gentile world.

History of Christianity - Lesson 2 by Don Noenoehitoe

History of Christianity - Lesson 2

Don Noenoehitoe

1. How do we know that Jesus Christ is a historical person and what are the historical evidences?

The name "Christus" was associated with the  beginning of Christianity by Roman historian Tacitus (AD55 - AD117),

who in the Emperor Tiberius reign was crucified under the judgment of Pontius Pilate, a Roman Governor & Procurator in Judea.

Pliny, propraetor of Bithynia and Pontus of Asia Minor, wrote letter to Emperor Trajan around AD112 seeking advice concerning

the Christians, Pliny's letter to Trajan provides insights about Christ. 

Suetonius' Lives of the Twelve Caesars: Vita Claudius mentioned"Chrestos" (i.e. Christ) as the cause that the Jews were thrown

out of Rome by Claudius.  Lucian, around A.D. 170 wrote about the Christians & crucified Jesus.

The Pagans sources are important historical evidences that came from cultured-Romans who generally mocked Christianity.

With these historical evidences, in addition to the Cannonical writings & the Gospels, Christ did in fact historically exist.

2. What makes the personality and character of Jesus Christ special?

Holy Scriptures & the Gospels offers some insights on the personality and character of Jesus Christ with a profound originality & authority.

When Jewish and other authorities quote others in their testimonials, Jesus, on the other hand, gave the phrase "I say."

These occurrences in the Gospels show Jesus' originality, creativity & authority which amazed the people of His day (Mark 1:22; Luke 4:32).

Jesus' genuineness is very apparent in the scriptural records - Jesus was was true to others & could be completely Himself (John 8:46).

The Gospels - from the parables to the Sermon on the Mount - also bear witness to Jesus' balanced character. There was no excess in Jesus' character.

This unworldly personality & characters can only be sufficiently explained by the historical account of Jesus' Virgin Birth.

3. How does Christ's person and work constitute the beginning of Christianity?

The death and bodily resurrection of Jesus Christ - the Living God, along with His character, works, and teachings, constitute the beginning of Christianity. Despite the existence of numerous religions that exist without their human founders, Christ are inseparable from Christianity.

Christ provided to His church the two sacramental ordinances, the Apostles, its fundamental messages of the kingdom of God, its paramount discipline (Matthew 16:16-19; 18:15-20), and the Holy Spirit to be the One to work through the Christian church in the spread of the Good News to all the world. Christ left no fundamental organizational structure, no clearly defined systematic theology, nor personally authored sacred books and writings. All of these things would be sorted out by the Apostles under the leading of the Holy Spirit.

History of Christianity - Lesson 1 by Rev. Noenoehitoe

History of Christianity - Lesson 1

Don Noenoehitoe

1. How did the Roman Empire help Christianity spread throughout the Mediterranean world of the 1st century A.D.?

The early Greco-Roman believed in strong, centralized government where the Emperor's reign were supreme, which advocated
a single and uniformity in its philosophy, codes of law, political and religious belief.

Furthermore, the paramount importance of Rome's citizenship, legions supremacy, provincial auxiliaries, and vast road networks; 

in which all greatly contributed to spread the Christian Gospel - Salvation for the sinners only come from Jesus Christ - a universal

idea that Rome helped spread and institutionalized within its realm.

Interestingly, even Alexander the Great had failed to constitute the sense of unity within his vast empire - prior to the era of Pax Romana

2. What were the effects of Greek language and philosophy upon the rise of Christianity?

Greek language & philosophy were flourished under Rome's reign, especially within the trade routes throughout the ancient world.
It became the vessel for the spread of Christianity, whereas most educated Romans were fluent in both Latin & Greek during Rome's infancy.
Koine Greek: "Street Greek" was the language widely used to by the early Christians.  The language was modified from Classical Greek, deeply
rooted in Hellenistic world & Roman Empire, in which greatly contributed to the rise of early Christianity

The Greek Philosophy were in decline during the rise of early Christianity.  "The Fall" of Greek Philosophy & Greco Romans beliefs were
stemmed from dissatisfaction toward classical deities & mystery cults within the Roman Empire; the human reasons cannot reach the Divine,
whereas Christianity spiritual approach to life were slowly accepted & filling the void

3. In what ways did the Jews and Judaism impact the birth of Christianity?

Judaism & Christianity were closely related; the early Christianity were deeply rooted in Judaism, in which Monotheism (One True God)
was universal belief.  The Jews spiritual approach were different than the Greeks, whereas the Greeks emphasis on human reasoning has its questionable limits. The Jews, as God's chosen people, derived their belief from the Ten Commandments & their sacred history, where God revealed to them -
through Abraham, Jacob, Moses & their other great leaders - the only source of Salvation ( John 4:22)

The expectations of Messianic figure were popular in the Roman world because of the constant preaching of the Jews.  This hope of the coming
righteousness was unlike what Virgil's poems were written about: an ideal Roman ruler, Augustus' son, will come into being

Judaism moral philosophy - through the prevalence of synagogues, the supremacy of Ten Commandments & the Old Testament - were favorably
timed & accepted within the Roman Empire.  Furthermore, the central location of the land of Palestine greatly helped the spread of Judaism
cultures & belief in the Ancient Near East & Mediterranean world.

Lesson 16 master of Christian history - Rev. Longsden

Lesson 16 master of Christian history

The Middle Ages was a very lively time. Medieval church history took place upon a much wider stage than ancient church history did. As a consequence of the Teutonic tribes being won to Christianity and the mass conversions along with the forming of monasticism .Pope Gregory I ,was a link between two worlds, the classical and the medieval. He became a symbol of the new medieval world all that is modern and creative for the society of the day, where in culture became institutionalized within the church presided by the bishop of Rome. Those men who came after Pope Gregory I used the foundations that he laid to further develop the sacramental hierarchy that would shape the church in the Middle Ages. Pope Gregory I arranged Christian doctrine in an orderly fashion, and he made the church a significant player in secular political disputes.

Pope Gregory is also noted for creating seven monasteries from his own pocket which also encouraged the church to develop with its missions in adjacent lands .

 

The church in the west through monasticism could have eventually created the medieval church due to the decline of the roman empire and the conversion of so many persons to the Christian faith ,it could be said that pope Gregory was in the right place at the right time being able to fund new monasteries and new teachings.

 

Gregory believed that humanity was a sinner by nature and choice, but he softened Augustine's view of it by saying that human beings did not inherit guilt from Adam but only sin which all are subject. He believed in the verbal inspiration of Scripture, but he gave tradition an equal position with Scripture. He changed a little the Canon of the Mass which continued to show how the Eucharist was a sacrifice anew of Christ's body and blood each time it is observed. Gregory also stressed good works and the entreaty of the saints in order to gain their help. As such Pope Gregory was a great theologian. Along with Jerome, Ambrose, and Augustine. Along with writing books and being a theologian pope Gregory also prevented war by becoming one of the wealthiest popes he was able to raise an army and force a piece with the Aryan army and had them converted he sent a bishop to inland to introduce Catholicism and remove Celtic Christianity.

Rev. Andrew Longsden

Christian Ethics

Christian Ethics – Lessons 3 & 4 Test 2

 

1.           The first reason is the light that the Old Testament can throw on Jesus as we note what he retained from his heritage and what he gained from higher insights. The second reason is the need to fully understand the Old Testament and to see it in perspective. The third reason is that we get a sense of concreteness from the social teachings of the prophets.

 

2.           Israel's faith was not fully monotheistic before the sixth century BC.

 

3.           It was a covenant of grace.

 

4.           One test was circumcision and the other was the requirement of keeping the law.

 

5.           The most primitive code in the Old Testament is the ceremonial code in Exodus 34.

 

6.           The Covenant Code illustrates the blending of moral and religious considerations, and within the religious aspect the mixture of adoration and gratitude with the ceremonial observances.

 

7.           'The Sabbath was made for man, not man for the Sabbath' is found in St Mark's Gospel chapter 2, verse 27

 

8.           a)  The law was not the barren interpretation that was made in Jesus' time or even in ours. It was based on the righteous and sovereign rule of God who demanded its observance.

b)  The Hebrew's moral outlook was intensive but tended to favour the Hebrews themselves or  those living within the Hebrew community. The Hebrews also believed that this was what God wanted regardless of what the prophets said.

c)  Jesus came to fulfil the law not destroy it or even change it, but to widen its scope so that the too narrow interpretation placed on it by those in authority could be looked at afresh and revitalised.

 

9        The first deduction is that the prophets proceeded from the assumptions of the covenant, never doubting that Israel was God's chosen people.

The second deduction is that the prophets were Hebrews and Hebrews only and only worked within this context.

The third deduction is that monotheism and universalism is implicit in their preaching although in itself it was a late development.

The fourth deduction is that the prophets saw sin not as a human failing but as actual sin against and they could therefore criticise kings as well as ordinary people for their sinful ways.

The fifth deduction is that they spoke to the situation prevailing at the time within the Hebrew community.

 

10.       Jesus took the following concepts from the Old Testament:

First, He shared with the Old Testament the structure of moral living which was God-centred.

Second, His ethical principles were those of Judaism, but with a different emphasis making them new in impact.

Third, He made the attainment of the kingdom of God the main point of his teaching rather than the triumph of Israel.

 

Derek Kemp

 

Christian Ethics

Christian Ethics Lessons 9 & 10 (Test 5)

 

1.           Ten assumptions are as follows:

a) Man is highest form of life in the universe.

b) Man is essentially a part of nature.

c) Man alone gives purpose to the universe.

d) Group standards provide validation of right or wrong.

e)The good life is for man's happiness and satisfaction of his desires.

f) Evil exists but sin is outmoded.

g) Improvement comes through man's own efforts socially, economically or politically.

h) Man is totally dependent on group resources.

I) Man's existence ends with his death.

j) Christ is solely an historical figure around which the church has been organised.

2.           A man may be respectable and law-abiding but is not a Christian as his primary insight is humanistic and not Bible-centred as the source of insight.

3.           Moralism is to define a person as a Christian because he possesses the required Christian virtues. Fractionalism is to take one aspect of Christian experience and treat it as the whole experience.

4.           The Christian virtues are shown in the Beatitudes:

Those who are humble in spirit.

Those comforted by God in their mourning.

Those who are unpossessive but have God's richest gifts.

Those eager in the quest for righteousness.

Those who are merciful.

Those who are pure in heart.

Those who are peacemekers.

Those faithful under persecution.

Those able to endure scorn for the Kingdom's sake.

5.           Christian virtues according to Paul are:

Love, joy, peace, patience, kindness, goodness,faithfulness, gentleness, self-control.

6.           These virtues are the 'fruit of the Spirit' from the indwelling presence of God; secondly, they are the fruits of a whole personality; and thirdly, there is no law against such attributes.

7.           Other portrayals of Christian virtues are in Romans 12 and 1 Corinthians 13.

8.           Calvin says that original sin is hereditary and a corruption of our nature in that even infants have the seed of sin within. Sin has possessed all the powers of the soul and impiety in man has seized both his mind and his very innermost heart.

9.           a) Is it ever right for a Christian to kill his fellow man?

b) Should a Christian ever lie, steal or cheat?

c) How should a Christian view or respond to the sins of the flesh?

10.       The message of Good Friday and Easter is that God has been victorious over sin because God so loved the world that he gave his Son for our redemption. This is our total Christian faith.