Book contents
- Frontmatter
- PART ONE The Beginnings: The New Testament to Irenaeus
- PART TWO THE THIRD CENTURY
- A LITERARY GUIDE
- B CONTEXT AND INTERPRETATION
- 17 Social and historical setting: Christianity as culture critique
- 18 Articulating identity
- 19 Christian teaching
- 20 The significance of third-century Christian literature
- PART THREE FOUNDATION OF A NEW CULTURE: FROM DIOCLETIAN TO CYRIL
- Bibliographies
- Index
- Map: The Roman Empire in the late fourth century AD"
- References
19 - Christian teaching
from B - CONTEXT AND INTERPRETATION
Published online by Cambridge University Press: 28 March 2008
- Frontmatter
- PART ONE The Beginnings: The New Testament to Irenaeus
- PART TWO THE THIRD CENTURY
- A LITERARY GUIDE
- B CONTEXT AND INTERPRETATION
- 17 Social and historical setting: Christianity as culture critique
- 18 Articulating identity
- 19 Christian teaching
- 20 The significance of third-century Christian literature
- PART THREE FOUNDATION OF A NEW CULTURE: FROM DIOCLETIAN TO CYRIL
- Bibliographies
- Index
- Map: The Roman Empire in the late fourth century AD"
- References
Summary
With unprecedented breadth and depth in the work of Origen of Alexandria, Christian teaching in the third century displayed a complex integration of spiritual sensibility, textual interpretation, and philosophical reflection. Such multifaceted Christian teaching unfolded amidst a developing Neoplatonist philosophical and pedagogical tradition which, from Plotinus to Proclus, sought a comparable spiritual, textual and metaphysical synthesis. Although the tradition of moral and intellectual transformation to which both Christian and polytheist Platonists were indebted was firmly rooted in the dialogues of Plato, by the end of the third century AD, Plato’s heirs had diverged from the master’s teaching in a variety of ways. Their chief departure was a thoroughgoing effort to recover the pedagogical significance of authoritative texts – for the Christian Platonists, the books of the Old and New Testaments; for the polytheist Platonists, a variety of Greek poetic texts, pre-eminently the Homeric epics.
The distinctiveness of Christian teaching in the third century is not to be found in formal interpretative techniques such as allegorical reading, which leading intellectuals like Origen shared with fellow Platonists concerned to demonstrate the coherence of spiritual and metaphysical teaching with traditional texts. Nor can Christian distinctiveness be located simply in the extent to which Christian theologians tried to show the biblical character of their conceptual reflections, for both Christian and non-Christian Platonists were increasingly concerned to display just such integration of textual explication and philosophical reflection. Instead, Christian teaching diverged from polytheist Platonist teaching in distinctive ways according to the degree and manner in which authoritative texts were allowed to shape thought and behaviour in ways deemed consonant with the character of the stories they told.
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- The Cambridge History of Early Christian Literature , pp. 222 - 238Publisher: Cambridge University PressPrint publication year: 2004
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