Theology was one of the original faculties of the medieval university, which grew out of the earlier monastic and cathedral schools, where theology was central. The purpose of theology in monastic education was to provide not simply information about theological topics, but to prepare one to contemplate God, contemplation being the true knowledge of God. Contemplation as the goal of intellectual development, however, goes behind the Christian education of monastery and university to the intellectual and cultural ideals of classical civilisation, (...) as seen in Plato and Aristotle. A contrast is drawn between contemplation, for which the object of knowledge is an end in itself, and the way in which knowledge has come to be seen as essentially instrumental, ultimately as an object of consumption, so that the one who knows becomes consumer rather than contemplator. Some of the consequences of this shift in understanding, which undermines the traditional ideals of culture, are explored. (shrink)

Traditionally Christian ethical reflection has taken the form of what is called nowadays ‘virtue ethics’. This article compares the approach to virtue ethics in the Byzantine thinker, Maximos the Confessor, and the Western thinker, Thomas Aquinas. They both share the heritage of Plato and Aristotle. Maximos develops a concern for the virtues that is practical and ascetic; although he recognizes and uses the traditional classical terminology, he prefers a new Christian terminology, based more directly on the Scriptures. In contrast, Aquinas (...) accepts and uses the classical terminology, adding to it Christian ‘theological’ virtues. His concern is much less directly practical than Maximos, and more directed to the kind of society in which the virtues can flourish. This contrast between the ascetical and political (which should not be overdrawn) is manifest in Dumitru Stăniloae and Josef Pieper, introduced as modern interpreters of Maximos and Thomas respectively. (shrink)

An assessment of the effects of Enlightenment thought on theology.

The writings of the Church Fathers form a distinct body of literature that shaped the early church and built upon the doctrinal foundations of Christianity established within the New Testament. Christian literature in the period c.100–c.400 constitutes one of the most influential textual oeuvres of any religion. Written mainly in Greek, Latin and Syriac, Patristic literature emanated from all parts of the early Christian world and helped to extend its boundaries. The History offers a systematic account of that literature and (...) its setting. The works of individual writers in shaping the various genres of Christian literature is considered, alongside three general essays, covering distinct periods in the development of Christian literature, which survey the social, cultural and doctrinal context within which Christian literature arose and was used by Christians. This is a landmark reference book for scholars and students alike. (shrink)