Lecture Guide for G201 History of Christian Thought March 2-6, 2015Winter Term HORIZON COLLEGE AND SEMINARY Dr. Peter Engle, Adjunct Faculty

Introductions Format: • My lecture related to Gonzalez: how the 2 are related • The reality of covering 2,000 years of history in one week • The lecture guide: we will not use all of it (rationale), but selectively • The way this course (has gone well in the past) and hoped for now • Issue of relevance: the issues are always the same in every generation • The issues related to student participation in class 

Introduction to the topic: : Gold, granite, and….? • The Siamese twin of church history and historical theology (but per the other course taught here, trying to keep them as distinct and not overlapping as possible…BUT, they are virtually conjoined twins! • The issue of continuity/discontinuity of post biblical Christianity with the NT • Historiography, church history, and historical theology • The issue of the /theology of the NT and that of subsequent (historical) theology: issues of building upon or departing from! • Historical theology: Neither all bad nor all good: an alternative perspective: my guiding hermeneutic, my a-priori’s, and my basic perspective • How should we look at the scope, range, development and trajectory of historical theology? • Continuity of life, spirituality, practice, , and doctrine (and why these are part of the whole issue of historical theology (as well as church history) • Me: a suggestion: that we look at it the same way we look at church history (a proffered perspective) so we neither reject all, nor baptize error and call it holy! (A gold/granite/human allowance approach) • What happens if we do not develop a good solid theology (including historical theology?) We get one imposed on us by default! You will believe something about these things! • Why this issue is critical to the subject

I. INTRODUCTION(S) Introductions: primarily mine, but including Gonzalez -the issue of continuity of the faith -his methodology: thematic, and sometimes the chronology is missed -relationship between doctrine and dogma -all of historical theology are to be measured by the “apostles and prophets” i.e., the written word,

II. THE CRADLE OF CHRISTIANITY: The World of 1st Century Christianity: and how this relates to theology The Roman world -the Pax Romana: Augustus.(31 BC.14AD) cf. Luke 2. Height of empire under Trajan 117. A principle of Gal. 4:4 -unity of the empire (after the civil war, no longer a republic, but an empire) -semi-autonomy of peoples within the given parameters of Roman rule -the Province of Judea from Rome’s perspective -the Roman occupation from Jewish perspective -the Messiah born at the flowering of the 4th world empire of Daniel’s vision but born under a foreign occupation of the people of God.

The Greco-Roman Religious World of the time -syncretistic, cosmopolitan, seeking personal salvation, failure of old religions. and pluralistic: (and concept of pluralism was transitional in a culture) -old gods of Greece and Rome -mystery religions, mostly from the east, esoteric, initiatory, salvific -the place of philosophy Judaism: good news and news *a legal (exemption in the ) religion *but, after 70 AD and troubles elsewhere, looked down upon generally *seen as too exclusive, hence God-fearers and proselytes Christianity and its relationship with its Jewish matrix: *the stigma of its relationship to Judaism and seen as a “mystery religion *the concept of a crucified Messiah, who was delivered up by His own people, put to death as a criminal by Roman authority, *And appealing to what seemed, the lowest classes of society was not the top option

A timeline of the times (history and church history) (on board in class)

ENGLE AUGMENT: HOW ARE WE TO APPROACH THIS TOPIC? • Our basic approach will condition our outcomes • The Catholic approach: the tradition is an equal authority with scripture • Radical criticism: it is just a record of men’s thoughts • Me: it is not equally authoritative, but is the record of the process of the church attempting to define the specifics of the truth of the gospel • We should look to glean the wheat from the chaff, neither taking it all in, nor rejecting it • If we understand their () motives, their methods will make much more sense • Watch also where one truth or one error will have a trajectory way beyond our life-times! {notice the growth of the monarchial episcopacy!!) • Remember that we are still a living part of this continuity! • The issue also is the attempts to define, and the attempts to relate the Christian message to the culture of the time • The inherent problems with the content and form: making the gospel relational vis-à-vis the culture, but without allowing the culture to modify the content {and this dynamic is on-going} (notice esp. the attempt to use philosophical terms to present the gospel: and the win/loss ratio for the church in the long run!) • The Word, the , and discernment as to the process • Look also for key concepts/quotes • The relationship between church history and historical theology: conjoined!

The condition/state of things by the end of the 1st Christian century • The completion of the canon (and essential agreement on its parameters) • The passing of the last of the original apostles • The functioning of the gifts, but their slow diminishing • The geographical, theological, ethnic shift away from its Jewish matrix and the implications of this for all things • The shift in the book of Acts: Jerusalem>Rome + the 4-fold strategy of Acts • The state of the church and of theology at 100 • Relationship with Judaism (post-70 AD) and with Rome, and why

III. THEOLOGY OF THE APOSTOLIC FATHERS: Introductions • Probably the most critical transitional era in church history/theology • That which we would like to know the most about we know the least • The nature of the churches in this period: the major opposition(s)

The Apostolic Fathers (sub-apostolic age) c. 95-150 AD Primary sources -Clement of Rome: epistle to the Corinthians -the Didache (writing) - - of Smyrna (knew John) -Papias - -Shepherd of Hermas

Even in this early period we have: *the germ of things that will later grow into western theology - -beginnings of priority of the office of -concepts about the real presence in the (Lord’s Supper) -the unity of the church based on universal agreement -transition from charismatic leadership to hierarchy -the OT and apostolic writings as canon -the beginnings of Trinitarian language and concepts -germ concepts of theology, ie typology, completion of the plan of God in Christ, supercession of Judaism, etc. , etc. ecclesiology

But we also have the germs of departures from NT Christianity -the departure (by slow degrees away from the life of the NT) -the slow acceptance as normative things that may have been functional -the gradual loss of the gifts of the Spirit -departure from a Jewish model to a gentile model -the influence of philosophy into the church (neo-Platonism: explain) -the growth of various brands of Christianity: Rome, Alexandrian, Syrian

Critical quote from Gonzalez: “….in their total theological outlook, one senses a distance between the Christianity of the —especially that of Paul— and that of the Apostolic Fathers.” Quote from Keven Funk: on the continuity/discontinuity of doctrine, spirituality and practice) Quote from your professor: from Patterns of Redemption

IV. THE EARLY GREEK APOLOGISTS: c. 150-250 AD The Greek Apologists -from c. 150 AD onwards -not directed towards the flock (as sub apostolic stuff) but to opposition(s) -against accusations -against Judaism -against attacks by pagan religion -against attacks by philosophy -against the society at large -the Roman state: charge of subversion

The core of their content • First, the PR campaign: telling what Christianity really believed (often, the agape, the eucharist, closed meetings, ) • Second, exposing some of the silliness of pagan religions • Philosophy: usually by showing that Christianity was the true/best philosophy (some even said Christ the final truth, philosophy, OT were pointing that way • Against the Jews: typological use of OT, fulfillment of verdict of history, the superiority of Christ to the whole OT, His Person, miracles • Against the philosophy re: the resurrection of the dead, against the essential ideas of Greek thought: (man as center, matter is eternal, and all is in flux)

• Development of doctrine of the Trinity to refute Jews, show not tri-theism, keep deity of Christ upheld (only start here) • On-going debate re: can philosophy and Christianity co-exist: the ideal, but the historical “real” • In the end the Apologists ended up Hellenizing Christianity( esp. theimbibing of neo-Platonism)

V. EARLY : CHALLENGE AND RESPONSES: Early heresies and response by the church Introduction • problem of converts from all sorts of different backgrounds • agreed upon diversity within limits of Christianity, but now, testing the limits • Engle: God will use error to push into God’s own truth!

ENGLE AUGMENT: The nature of The two enemies of the church: and false doctrine: one internal, the other external • heresy: not just “we are right because we won” • error is false according to its nature, not whether it wins, or gains whoever as adherents • something is false because of its nature, essence, being, and spirit • something is true no matter how many or how few believe it, and no matter how defeated or victorious it may appear to be • some marks of truth, some marks of error • the attempts of the early church to set criteria for judging one vs. the other, and how they came out on this. Lessons for all of us! • and heresy in the trajectory of Christian history

Judaism • The tendency towards “Judaisers” • The : did not abolish the Law, but set an example as to how to follow it. A defective Christology: Jesus an anointed man, not pre- existent Son of God • The (slow) eclipsing of Judaism by Christianity, esp. after AD 70 • The diminishing of the status of the Jews in the Empire: 3 reasons

Gnosticism: the redefining of “Jesus” • Neo-Platonism pushed one step too far • The “new age movement” of the first/second centuries • The eclectic nature of the critter • The basic metaphysic • The 2 types: antinomian and rigidly ascetic • The re-definition of Jesus (“another Jesus”) Marcion: what books are canonical and why? • Issue of the identity of the God of the OT • The issue of matter versus spirit • The issues related to the canon of the NT (and why) • Exclusive “Pauline-ism”, and the rejection of the rest of the NT • The impact of this on the church

Montanism: false spirituality desiring the good old days • A false HS revival (and an example of wishful thinking when the HS does not continue to do what we want Him to do! • The issue of gifts and prophetesses, and the New Jerusalem • The issue of “new ” • The impact on the disaffected

Monarchianism (modalism): heresy old and “new” • The attempt to resolve the Father/Son issue from the standpoint of monotheism, and why this fails • The 3 modes, and the relationship with “Jesus only” doctrine • This is a different solution to the issue that attempted to solve, and failed for the same reason

Response of the church (and why most of them have some validity as to the definition of truth versus error) • Defining the canon • The “rule of faith” • The role of as continuity of the faith • The role of the • The consensus of believers

ENGLE AUGMENT: Heresies ancient and modern Introduction: the nature of heresy The 2 elements of attach: persecution and false teaching • Something is heresy not just because we say so, or we won, but because of what it is • Error is false according to its nature, regardless of how many/fear believe it • Something is false because of its nature, essence and spirit • Some of the marks of error vs. the marks of the truth • Learning from the example of the early church attempting to come to grips with identifying and combating error • The trajectory of orthodoxy and heresy in Christianity

Most “new” heresies are just old ones in new clothing • Jehovah’s Witnesses: Arianism • : a new “prophet” and a “new ” (rejection of the NT Canon, another “christ”, a rejection of historical Christianity (the has been “corrupted” {so Smith was re-writing it!!} • Jesus Only: modalism revived • : (will come later) a new “prophet” (and instead of Christ: ) (the Bible has been “corrupted” • The New Age: the of the 20-21st centuries

VI. THE ALEXANDRIAN SCHOOL:

Clement and Origin Introduction: the significance of Alexandria, geographically and religiously -place, nature of Alexandria: where East meets west, cosmopolitan, syncretistic, philosophical, educational, etc. (also where the LXX was translated) -the reality of Neo-platonism: and the effect that it would have on the church (the hellenization of the church via the imbibing of philosophy in the early church “fathers”

Clement -Clement: took on the culture of the day and tried to bring them into account to Biblical values (like riches), not to be hoarded but shared -saw philosophy like the OT preparing for the NT: kind of a forerunner -brought in several meaning of the text, the literal, but then the spiritual real significant meaning -must not say anything unworthy of God -almost 2 classes of Christians, the general and the ones who really understood -God triune, but almost saw universe in neo-platonic terms -believed in the church, baptism and the eucharist, but really paved the way for

Origen: and the implications for later theology -from a XTN family, father martyred, in Alexandria -teaching catechumens, then started a school -political (church squabbles, moved to Caesarea, spent most of his life there) -eventually martyred under the Decian when around 70 (actually released, died later in Tyre) -Hexpla: 6-fold par. Bible -apologist: Against Celsus, a pagan philospher -wrote a systematic theology -the impact he had on hermeneutics: 3-fold meaning A. literal B. moral C. spiritual -went beyond typology into allegory: opened the door for things to follow (!) -believed in the church and its sacraments, (and the “rule of faith”) but interpretation seemed arbitrary and idiosyncratic. Not only that but it took things into interpretation which the church at the time and ever after has denounced -Christology, 2 streams, one: the divinity and eternity of the Son. Two: the the son inferior or less than the Father. These 2 streams will later divide his folowers and the church -inbibed neo-Platonism, as a mind set, hence, since the Father is the Creator, he must always be such, therefore matter is eternal (!) -suggested stages of re-incarnation to get to higher levels of spirituality, and finally united back to God (hindu) -ultimate reconcilliation: even the devil and demons -2 natures in Christ, in one being, but he said it was a mystery -Christ defeated the devil and illuminated believers -suggestion of other worlds after this one and subsequent to this one -left a lasting mark, pos. and neg. on the life of the church -he and his teachings were repeatedly condemned.

rd VII. Western Theology in the 3 Century Key figures: and -the more practical nature of the west over the speculative nature of eastern theology (practical, ethical, organizational and human oriented) -built on foundations laid by Irenaeus and Tertullian -possible influence of stoicism in the west, versus the platonism of the east -tends towards the legalistic, possibly because of the legal background of some leaders like Tertullian -thought on the Trinity was based on Irenaeus and Tertullian (the latter also on the 2 natures in one person, though not developed entirely) -North Africa (because in the west and geographically close to Rome was also considered part of the west) -issue of the forgiveness/ restoration of the lapsed during persecutions -issues of grace and legalism here -issues of the start of the penitential system: working your way back into forgiveness and restoration in the church: issue of the bishop being the one to make the final pronouncement -Novation represents those who like the Donatists after them, did not want the lapsed back into the church: they had denied the faith -Cyprian: the link between Tertullian and Augustine -issues came to a head under the Decian persecution -he went into hiding, kept up correspondances, pastor in exile, later criticised for this esp. by Rome who lost its own bishop -issue of people having to obtain a certificate that they had sacrificed. -issue of who should be re-admitted *lapsed clergy should be deposed *those who refused penance should not be forgiven *those who purchased certificates should be forgiven *lapsed should do penance rest of their lives and be forgiven on their deathbeds, or until loyalty proven during next persecution

Shifts in theology and practice -the issue of that resulted after the persecutions and what to do with the lapsed ended up creating at times rival churches, hence, many of the writers of the period ended up writing about the nature of the church (usually emphasizing that there was only one church) truth is essential, but must be with unity. -rule in the one church from Christ to the apostles, then to the bishops, and then all the bishops together. Brought up relationship of the bishops to each other, and in relationship to the bishop of Rome. Seeds of things to come -by this time, the main minister is seen as a priest (more to come) -the growth of the liturgy, creeds and statements of faith, and the western sense of “order” -the virtual absence of the gifts of the Spirit -levels of clergy -the place of catechisms and delayed baptism -the growing role of the eucharist -a high moralism eventually led to legalism

The Relationship with the Roman State -Judea and the Roman Empire since 63 AD -the Roman view of Judaism, and hence of Christianity -the first persecution: Nero in 64, was not empire policy but personal and isolate -view in the very early 2nd century: Pliny to Trajan: empire only involved when the accused were brought, not to seek them out only increased persecution as *empire began to unravel *the fabric of society was challenged *the church grew to be more significant *the fact that the faith was a real counter-culture *that they were the only ones to buck the emperor worship *that they stood for values which were a rejection of the Roman ones *feared a state within a state (highly organized church)

Christians saw themselves as *good citizens *honoured but did not worship the emperor *they obeyed the laws, paid taxes *they prayed for the emperor and empire *they helped its citizens *showed their allegiance to Christ better than serving the old gods *did not enlist in the armies, but fought spiritual warfare for Rome

The response of Rome (and the general population) to Christians *At first hostile (reasons) (relationship with Judaism, false reports, misunderstandings, fear of lower classes, the old gods, and emperor *Became over time begrudging respect *What tipped the scales (a protracted process)

A Brief Outline of Persecution Introduction: the status as well as perception of Christianity -The state policy of persecution was uneven, sporadic and unevenly applied -slow decline in the empire since death of Marcus Aurelius c 180) a general timeline 64 Neronian persecution 117 Trajan, Christianity criminal if brought before the courts (but all they had to do was sacrifice, so martyrdom or denial only options 161-180Marculus Aurelius enforced the laws against strange relgions, as did his successors. No general persecution before 250, but were severe localized ones geographically 202 severe in N. Africa 235-38 in Rome, bishops sent to the mines same persecution felt in Palestine and Asia Minor 250 severe persecution linked with the 1000 anniversary of Rome (under Decius) (250-259) -was systematic and uniform -257-58 Valerian renewed this -attack: get Christians to deny the faith, sacrifice, esp. against leaders, and places of worship 303 Diocletian: the worst yet (empire he divided up between several Caesars) -severe persecution, 4 edicts against them, enforced with varying degrees in diffferent parts. People now knew Christians better -303-06 were the really bad years -outcome tied up with the contest of the various claimants to the purple -3ll edict of toleration*** -312 battle of the Milvian bridge: Constantine won all -313 full edict of toleration -314 Constantine convened a council re: the Donatists. Becomes a pattern -by 319 Christianity is essentially the state religion. He saw that the empire needed one ruler and one religion. (-323 last Caesar defeated, all persecution ceases) one of the eastern puppets by 320 Christianity is the state religion

The impact of the shift(s) and change(s) in Christianity’s relationship with the Empire had a huge impact on the development of theology (!)

VIII. THE ARIAN CONTROVERSY AND THE COUNCIL OF NICEA: Introduction and background • The relationship of the 2 enemies of the faith: persecution now over, and guess what: a new heresy immediately follows! • The complex relationship of theology, politics, personalities and theological agendas • What Arianism was supposedly attempting to say, but what it negated • Why it was/is so deadly • Its trajectory in Church history as well as historical theology • This is not just a doctrinal issue, but a spiritual warfare matter as well

The historical background to and the controversy -why the doctrinal issue got out of hand to begin with -the ecclesiastical and then political factors -the antagonists and protagonists -the convening of the council and its out-come in 325 -why this did not settle the matter: the revised of 385 -why this still did not settle the matter: the spread of Arianism

ENGLE AUGMENT:ARIANISM AND ITS AFTERMATH • Something set in motion: the role of the crown in the life of the church • the real nature of Arianism: a denial of the Father and the Son (antichrist) • the issue of Christ as first created being instead of creator • why this fails scripturally (then and now) • the attempt at Arianism to take over the church • even in defeat, fighting dirty: the political arena • when defeated politically: the missions arena: teaching the Germanic tribes a false doctrine (and the length of time it took to root this out) • the modern resurgence of this in Jehovah’s Witnesses

IX. AUGUSTINE’S THEOLOGY AND TRAJECTORY: Augustine The impact of Augustine on western church history and theology -Augustine’s theology *monotheism *salvation: the doctrine of grace *God and the creation (notice absence of the over-arching neo-platonic *the doctrine of recaptitulation: explain *doctrine of Mary as *wrote life of St. Anthony (and excersus on the rise of Monasticism) *his doctrine of the Church *his doctrine of the millennium and its impact on the west *his doctrine and beliefs about the scriptures

X. THE THREE CAPPADOCIANS: -Basil of Caesarea (in Cappadocia) liturgy and admin -Gregory of Nyssa: mysticism -Gregory of Nazianzus: rhetoric and poet *all three affirmed One God with the 3 hypostases,1 ousia formula *developed doctrine of the Holy Spirit against detractors *they as proponents of monasticism (as a growing ideal) *their doctrine and practice related to women, esp. nuns and implications

ENGLE AUGMENT: The Rise of Monasticism (and what we can and should learn from this) A brief history and overview *the effect of the state church *the new heroes of the faith after the Constantinian change: (they had been the martyrs, but now were monks and confessors) *sought a higher degree of spirituality, than the now worldly church *sought detachment from the world *first known ones were in Egypt then Syria, and were individuals *soon gathered followers (issue of climate and types of monasticism!) *some enclaves were from the flight from persecution (even Arian) *Anthony (256-356) the first and most well known *prayer, meditation, Bible reading *sought life alone with God, hence celibacy the rule *eucharist occasionally administered by a visiting priest *by 320 there are the first communal monastaries (Pachomius) who sought to mitigate against the extremes *the growth of monasticism: considered by the 5th century to be a normal (and normative) expression of the best of Christianity *the eventual outcome: by the high , the church in the west owned ¼ of all of the land in !

A critique of monasticism The good news: • It allows people to devote themselves totally to a life of following God • It allowed for an escape from the short brutish life (esp. women) in the world at the time • It provided vocations, a secure life, education, and companionship of like spirited people • It transformed the culture and set high standards • It provided a place for a spirituality not impacted by the culture around it • It provided models for the church to emulate • It provided clergy: the churches were always trying to get monks as pastors

The “news”: • It mandated celibacy as a higher standard • It became somewhat “non-voluntary” as people devoted their sons and daughters to the cloister • It became legalistic and formal and very routine • It emphasized a works righteousness doctrine and practice • It over-emphasized authority and obedience over truth

X. TRINITARIAN DOCTRINE IN THE WEST: Introductions Trinitarian doctrine in the west:Augustine *emphasized the divine unity over against the Cappadocian discussion of the diversity of the persons. He starts with the oneness of God *he stands in the tradition of Irenaeus, Tertullian, Hilary of Poitiers, and had read the Cappadocians via Hilary *what he becomes noted for is the focus on the divine unity *in the concept of the inner-relationship in the Trinity he emphasized the Father/Son relationship with the Spirit being the bond of love between them. This ends up having real implications for the “filioque” doctrine *also it has implications for the way the west did did not understand the Spirit. *his analogy of the Trinity in human psychology: mind, will, understanding *this will also impact the west re: attempts to find more analogies of the Trinity *the fact that he wrote 15 books on it (more like chapters to us) shows the importance of this in his theology *also wrote City of God. In response to pagan accusations about the fall of Rome to barbarians in 410. (expound) *the issue of the singular importance of Augustine for the west versus the greater multiplicity of patristic foci in the east

XI. THE CHRISTOLOGICAL CONTROVERSIES Introductions: Why this is so important The Christological controversies (issue of the divine and human in Christ) *previous issue had been: deity of the Son *the way the Son related to the Father *the deity/personality of the Holy Spirit *the inner-workings of the Trinity

Now the issue will be as to how the divine and human relate in Christ *Tertullian had blazed this trail already *In the east Theodore of Mopsuestia would say the same thing *the 2 rival schools in the east -the Logos-human: Antioch -the logos-flesh: Alexandria

Apollinarianism: defective human nature in Christ: not a true human personality (his is the Alexandrian “Logos-flesh” Christology)

Nestorius: the two natures in Christ were together in connection or affinity but not an indissolvable union. (also rejected “theotokos” because Mary was mother of the humanity of Jesus, not His deity)

3rd : Ephesus 433: against

Eutychius and Eutychianism: unity of the person at the expense of the 2 natures

XII. THE : 451 Why Chalcedon is so important -mainly against Eutychianism -clarified things at Ephesus 433 not clear then -affirmed One Person with 2 natures in hypostatic union which is permanent -reaffirmed anti positions against Apollinarianism, Eutychianism, , and of course Arianism, and saw itself as clarifying Nicea, not altering it. It is usually seen by Protestants as the last important council

XIII. THE DARK AGES: 500 to 1500 Introductions: The Dark Ages: a historical outline and overview The way our textbooks portray this and why this is imbalanced *what the Church was really about to achieve/provide *barbarian invasions *remnants of the Roman Empire disappear *the church the only major viable institution still standing *monasteries became preservers of learning and centers of education *they also slowly became wealthy as people donated stuff to them *knowledge of Greek dies out in the west, only Latin is used *theology became more repetition of previous works, not originality *theologically, the drift towards saints, relics, Mary, ever increasing claims of the papacy, towards , towards the 2 sources of authority, etc.

Eastern theology from the Islamic conquests to 4th crusade *the controversy over (8th century primarily) *the response in the west *7th Ecumenical council: affirmed ICONS *the Filioque and the Split of 1054. The theological, creedal, and political/ eccesiastical elements in the debate. The result for the church *the growing mystical theology in the east (and parallel in the west) *the issue of philosophy and its relationship to theology: the university of Constantinople: fractures in the structure of Byzantine theology. Forerunners of the Renaissance. *the ossification of eastern theology: to say nothing new. Esp. when confronted by Islamic invasions, western encroachments and barbarian pressures

Theology in the West: The high-water mark of the 13th century) *Age of the great cathedrals *age of the *1/4 of all of Europe owned by the church *the height of western medieval Christendom *1215 the 4th Lateran council, and Innocent III: the height of the medieval church and the power of the papacy • 7 sacraments • Transubstantiation upheld • Yearly confession and communion required • over secular ruler (sun and moon) • Unam sanctum: submission to the Roman See required for salvation • Magna Charta denounced (!) explain • Franciscan order confirmed • No new orders to be initiated • Cathari and denounced (but not by name) *the eastern church (conquored) and forced to submit *pope no longer vicar of Peter but vicar of Christ *transubstantiation defined as official *all must confess/commune once a year *doctrine of the 2 swords, but pope has right to command both *the : to punish error *growth of mendicant orders: Dominicans, *growth of universities

XIV. EASTERN THEOLOGY TO THE FALL OF CONSTANTINOPLE Historical and ecclesiastical backgrounds *the military/political situation in the eastern empire. Main opponents were the Turk and Western church [which in 1204 had sacked the city] *issue of all issues here was the union re-union with the western church *the 3 main issues were the filioque, the use of unleavened bread in the eucharist, and the primacy of Rome. *the issue of eastern mysticism versus western *the “union” of the council of Florence in 1439. Born out of necessity and soon repudiated by major patriarchs, the laity and the monks *the impact of the fall of Byzantinum on the west

XV. THEOLOGY OF THE LATE MIDDLE AGES: fractures in structure Overview and background *The decline of the papacy: the Avignon Captivity 1309-1378 and the impact this had on the western church *gave rise to the Conciliar Movement *period of the Proto-Reformers, Wycliffe and Hus *In many ways, the waning of the monastic movement: explain *Late Medieval Mysticism (indications that there was a deep spiritual hunger that the church was not fulfilling *The late medieval mystics would have an impact on the Reformers, (especially Eckhart, Tauler, Thomas a Kempis, and Groote (brethren of the common life) *Wycliffe: saw things wrong with the church docrinally. Anti-transubstantion and challenged views of papal supremacy and church authority. Trans. The Bible into the then common English. His views were taken by students to Prague, where they influenced Jan Hus. *Hus, started to reform the church and was called to Constance 1415 and martyred. This was shape of things to come.

XVI. THE END OF AN ERA AND THE START OF A NEW ONE: Introductions An overview of the changed situation in Europe in the -review: the political, ecclesiastical, economic and social milieu -issue of humanism, personified in Erasmus -issue of technology (printing presss) -the growing sense of nationalism -abuses, spiritual hunger and unresolved tensions in spirituality -the growing anti-papal and anti-clerical (and anti-monastic) attitudes

Luther: 1483-1546 Introductions: his legacy in the church and in western culture -the struggle of all of us: how to be right with God -intro: end of an era, a giant of all history -historical outline : external biography -outline of the major events of his life *the religions crisis *the monastary *failure of the church *personal failure *the mystic approach *the breakthrough *the early disputations *95 theses *Leipzig *the Bondage of the Will *Worms *major tracts (3) of 1521 *The Augsburg Confession and other Symbolic Books *commentaries on mostof the major biblical books *catechisms

Theological concepts: away from the medieval additions *the Word of God *man: bondage of the will/ nature *Law and Gospel *New creation in Christ: justified and yet still a sinner *The church: priesthood of all believers, not hierarchy *2 Sacraments (and why the other 5 are rejected), and the definition of a sacrament • Specifics on his take on (paedo) baptism • The Eucharist: “” • Doing away with priest as intermediary and with the concept of sacrifice in the Mass • Offered in both kinds to ALL (not just cup for the clergy) • The balance of Word and Sacrament *the issue of church discipline *the office of the ministry *2 Kingdoms but one society: the roles of both *vocation or calling (as opposed to the medieval view) *congregational singing (as opposed to church choirs) *education and Christian basis thereof

Assessment: Luther seen as A/Z of the German , which included Scandinavia and other parts of Europe. Melanchthon seen as a betrayer of Luther and of accommodating to the pressures of the Papists By 1580 Luthernism has crystalized: Formula of Concord The impact of Luther on the rest of the Reformation, and beyond Key concept: the 16th century was not the last century!

XVII. ZWINGLI AND THE START OF THE REFORMED: Introductions -like Luther, is a 1st generation reformer -like Luther, indebted to Christian humanism (Erasmus) -his theology, like Luther was conditioned by his historical circumstances *his Christian humanism *the issue of the Swiss mercenaries -main elements of this theology *place of scripture, but also reason *election and *church discipline *role of the state in establishing/maintaining true worship *concept of church and state working co-operatively *2 sacraments, , symbolic communion (lively symbols *law and gospel the same *attempts to unite with the Lutherans (Marburg) failed over the Eucharist -the impact of the Reformation in Switzerland and beyond

XVIII. AND THE “RADICAL” REFORMATION: Background and context: -a neglected part of the Reformation tapestry -a significant part of the Reformation, not a side-show -issue was not really re-baptism but what it implied -issue was a believers church, not a state church -issue was a return to the pre-Constantinian church (a restoration, not just a reformation) -the non-co-extensive church and state -the call to holiness and discipleship -a return to the concept of community or congregation (church but in the NT sense, not the deformed varieties -volitional Christianity, hence infants can not decide such things -pacificism because that is the NT pattern -all believed that Luther, Zwingli, Calvin, did not go far enough in Reforming the church -believed in obedience (but not participation) to the state as long as it did not violate conscience -only in rare examples were they politically active -living the XTN life as an example -the 2 sacraments, but for believers and in context of community -the issue of shunning -persecution brings purity and is one of the “marks of the church” -sharp doctrinal differences (like the other reformers) but because they were attempting to re-create NT Christianity -led to groups that we still have today -social cohesion: the “gemeinde” as separate from the State (and the State church) -implicit in this is a view of Church history: restoration not reformation (!)

Main figures *Grebel and Blaurock *Jacob Hutter (Hutterites) *Menno Simons *John Amon -issue of “warts” (every movement has them!) -doctrines (like Menno Simons, the celestial body of Christ) -issue of Peasants Revolt -issue of Munster (non normative Anabaptism)

XIX. AND GENEVA: The Reformed tradition continued Introductions *in essence, a 2nd generation reformer *the influence of the Christian humanists on him also *a Frenchman exiled to Switzerland (historical circumstances) *the Institutes 1536-1559 Started as a kind of Christian handbook, and became a systematic theology *commentaries on every book except Revelation *defining theology against Catholics, Lutherans (mildly) Zwingli (mildly) and the Anabaptists *Main theological tenets -knowledge of God -depravity and its implications -the 3 uses of the law, show us our sin, restrain evil, as a guide -cov. Theology: continuity between the testaments -Christ, prophet priest and king - (as in Luther) but also emphasis on the aspect of regeneration where Christ does change us -predestination: back to a strict Augustinianism -the church, visible and invisible. Definition as by word and sacraments, Wheat and tares, and discipline. Church order more biblical than with Luther. Election of pastors, exercise of discipline. Focus on the local church working with other local churches. -the sacraments. Baptism, and the Lord’s supper (weakness regarding scriptures for infant baptism, and ambiguity re the Eucharist) -church and state: affirmed both, and state to be obeyed (versus Anabaptists), but state instituted by God, hence has limitations

The International influence of the Reformed • In Switzerland • In the Low Countries • In-roads in German lands • The story of the Calvinists in • Scotland • England

XX. THE : Anglicanism Historical context and background th -the 4 aspect of the Reformation -affected by all of the others (positively or negatively) -has a protracted history: Henry VIII to Elizabeth -the issue(s) of/with Henry VIII: then and now (!) -direction/amount of reform determined by the various monarchs -no one figure (like Luther) -part of a reform started by Wycliffe and the Lollards -inbibed a little of each one of the continental reformers (but also reacted against each one -eventual product: a national church under the monarch and archbishop which was minus the defects of Rome, but without the “extremes” or idio- syncratic things of the reformers, and which was not going to proliferate into a whole bunch of separate throughout the country. All according to the word of God, but not forbidding those things not prohibited. (the best of ecclesiastical tradition. The best for the most (exluding RC and Anabaptists) -the via media between Rome and the Reformers -state church, and church state

Historical progression -Henry VIII, Edward VI, Mary, Elizabeth I -the various acts defining State and Church relationships -the changing tone with changing monarchs -the Prayer Book -the 39 Articles -the final détente between Crown and Canterbury

Those who could/would not accept this and why -RC -Anabaptists -the right wing reformers (Puritans)

Implications for the future: • The growing Puritan movement: the part of the Elizabethan Settlement that would not settle out. • The growing tensions: politically (Crown and Parliament) • The growing tensions spiritually: Anglicanism an Puritanism • The geography and demographic bifurcation • The personalities involved: Charles I and his view of the monarchy The various attempts to relieve the pressure • Submit • Immigrate (the Continent, or New England!) • Go underground • Go to (civil {or uncivil!} war) • What are applicable lessons from this for the 21st century?

XXI. THE CATHOLIC COUNTER REFORMATION: The Counter Reformation Background: Rome’s delayed response to the Reformation Basic concepts -their had been currents of reform prior: Ximenez in Spain,(who was a Bible translator before Luther!) those who had agreed with Erasmus and the Christian humanists, those appalled at the abuses of the Renaissance , and the general sense in Europe that much reform was needed. -the Reformation forced the issues of Reform on the -most of their “counter reformation” was a result of issues raised by their protestant opponents

The mainstays of the Counter Reformation *reform the papacy, curia, etc.,, reform of the laws and customs, etc. *address abuses of simony, absenteeism, pluralism and violiations of celibacy *promote theological education at all levels *foreign missions (to capture foreign fields and thus encircle ) (the Jesuits) *The Inquisition (dominicans) *The Index of forbidden books *the *military action (in conjunction with secular rulers in Catholic lands) *increase in prestige of papacy: dead,

Trent: (technically 3 sep. sessions, 1545-47, 1551-2 and 1562-3) -salvation only in RC church -scripture and tradition -Mary co-redemtrix -saints as intermediaries affirmed -7 sacraments -trans-substantiation -faith plus works =salvation -mass affirmed -celibacy of clergy -indulgences affirmed -medieval scholastic theology affirmed -Vulgate Bible only -the canons of the council rejected explicitly virtually all Protestant doctrines (the irretractibility of the 2 positions, and the War that inevitably came 1618-48 -and 5 centuries of this not working: led finally to Vatican II in 1961)

XXII. NEW AWAKENINGS IN PIETY: the 17th and 18th centuries : Its origins and trajectory Introductions and historical background(s) -what is at stake: personal experiential religion -reactions against the Protestant Orthodoxy (solidified and fossilized) One: rationalism (which we will deal with later) and Two: Pietism The emphasis on regeneration (which had been clear in Calvin) but the focus for all the reformers tended to be on justification -the Pietists (both in Lutheran, {the main influence} and Reformed circles) affirmed their various orthodoxies, but focused on the inner, personal life -somewhat a reaction against dead orthodoxy, somewhat of the same aspect of internal Christianity that the mystics had looked for, that the NT holds forth as being normative

Spener: Pia Desideria (holy desires) -influenced by Labadie but most imporantly the John Arndt (true Christianity) -small group meetings -wanted controversies carried out in a Christian spirit and not the divisive ones -re-focus on the priesthood of all believers -emphasis on faith and life and not just doctrine -devotional literature -practical ministry

Francke -followed Spener -founded orphanages(talk about the “faith movement) -university of Halle (becomes the centre for pietism) -missions emphasis (great commission given to all Christians) -embarkation on foreign missions endeavors -soon most of affected positively, but a negative reaction by the Lutheran Orthodox

Zinzendorf and the Moravians -had studied at Halle -helped Bohemian brethren (remember Hus?) -they founded a colony on his lands -heavily involvedin missions, affected Wesley

Wesley (taking personal piety deep into the church life of England) -the bringing into the equation of Arminian theology (explain) -started with the holy club -issue of the doctrine of -hymns -the evangelical revival in England and the colonies -attempt to bring renewal to the Anglican church -cell groups -outreach to the non-churched

The First (1730’s-40’s) in New England • The end of one era and the beginning of another • The impact of this on New England and beyond • The dynamic of revivalism: then and from then on • Setting the stage for subsequent “awakenings” • Cane Ridge and the American frontier • The element of Holy Spirit outpourings and impact on what followed

ENGLE AUGMENT: THE PROGRESSIVE RESTORATION: (The significance of the doctrine of regeneration following justification)

XXIII. THE GAINS IN THE 19TH CENTURY: Introduction and background *the good news: 2nd great awakening and subsequent revivals (setting the stage for the Pentecostal one!) *the great century of missions *great advances in technology *growth in other disciplines which affected theology Protestantism: The good news and the news: the 2 streams in Christianity *the reformation, pietist, revivalist, missionary portion *the rationalist, liberalist stream, led to higher criticism, etc.

The bad news for theology… Schleiermacher -background sketch:reformed background, sent to Moravian schools -main theological gist: *the subjective element: gefuhl: feeling: the subjective awareness of our whole dependency on the Other, who is the source of all of our being *faith is based on the experience of redemption *3 main foci of religion: self, the world, and God (notice order) *2 main aspects of God: holiness and justice *(notice pietistic elements, but becomes more corporate) *becomes the starting point for liberal theology

Hegel -reality is dynamic (process) -thesis/ antithesis, synthesis -weakness: it tried to fit everything into this system, and so at times over-simplifield, and also falsified historic details to get it to fit the system. One can see the fallacy of some of this when applied to theology -his theory soon affected non-theological disciplines, Darwin, and Marx

Kierkegaard -dealt with the issue of the real nature of Christianity *saw politeness of contemp. Danish Lutheran society as not authentic XTNity *talked of the difficulty of being a real Christian *a recourse to faith (leap) as dependence on the only One who can deliver (here echoes of Luther) *seen by some as the father of modern existentialism *attached the status quo of the contemp. Church. *basically a call to high discipleship *discontinuity between faith and history *difference between the ethical and the religious *marked individualism (harkens back to Luther here) to the exclusion of the church

Ritschel *2 foci of redemption and the kingdom of God *a reaction against pure individualism, focus back on community of faith *subjective element of the atonement: not wrath, but we needed to know that we are accepted *emphasis on the love of God *less on sin and grace *historical study will show essence of Christianity *equating the cultural ethics/morals of his society with Christianity *probably the real father of liberal theology

Rauschenbusch *the social gospel *out of the context of wedding of social evils in the US with liberal theology and the reaction to pietistic/revivalistic individualism without a social or corporate expression *weakened because of its wedding to liberalism, which died with the first WW

The Quest for the Historical Jesus: Schweitzer and others after him • Shades of things to come: the progenitor of the “Jesus seminar” • The trajectory of liberalism: denying even the Master who bought them

XXIV. THEOLOGY IN THE 20TH CENTURY: Introductions and backgrounds: the “2 lines” clearly evident -incredible complexity -attempts to make the Gospel relevant, and not shackled to previous forms -reaction against or towards other major ideologies *liberalism, existentialism, Marxism, -influenced by major global events *WWI: the high tide of liberalism and why *WWII: Christianity in a world of global conflict *inter-national communism *post-colonialism *globalism

Some Good News and some News.. Swings back to conservative Christianity after liberalism, humanism, and Darwin

Barth: Neo-orthodoxy. End of liberalism and move back towards orthodoxy. A step in the right direction, but still falling way short

Bonhoeffer: the Cost of Discipleship: away from cheap grace, return to struggle, and a renewed emphasis on community. A renewed sense of martyrdom, and of the role of the Christian

Donald Bloesch: A good representative of conservative Protestant theology moving away from sectarian denominationalism. The focus on our commonality in heritage, and an openness to other parts of the body of Christ (including Pentecostals). This is probably the wave of the future for non-Pentecostal .

Catholicism: variegated tapestry (but more hope for them now!) *old guard represented by 1950 “Assumption” of Mary doctrine *new trends seen in Vatican II (first had been 1870) *struggle with liberation theologies (3rd world) *Vatican II: a new approach after 400 years of failing *openness to Eastern Orthodoxy and Protestantism *theologians: De Chardin (evolutionist), Rahner (creative orthodoxy) *the issue of the office/person of the pope(s) in the 20th century, especially after WWII

Pentecostalism *the third force in world missions: the new consensus *6 major denominations *600% growth in Latin America, with similar stats in Africa and Asia *the impact on the western Protestant churches *the lasting impact on Christianity: Spirit-filled Christianity is here to stay!

The Charismatic renewal: renewal and restorations *charismatic renewal: renewal in denominations, the non-churched *building on a Pentecostal base of doctrine/experience: with exceptions *strengths and weaknesses *theological elements *practice: strengths and weaknesses

New directions in theology *global Christianity: the opportunities and the challenges *environmental focus *thoughts for the future *the growing conflict: between the church and the world, culminating in the Christ vs. antichrist showdown *the accelerated rate, coupled with the increases in technology *the increasing tension between the church and the world *why Spirit-filled Christianity is here to stay (amen!)

XXV. THE 21ST CENTURY: Projections ENGLE AUGMENT: Progressive restoration, and where might we be going The paradigm and why (I believe) that this fits better than any other model for understanding church history/historical theology -it includes all segments where applicable -it is not sectarian -it attempts to deal with the “meta-narrative” or big picture issues -it shows the relationship of the parts to the whole -it explains what happened and shows God’s remedy for it -it accounts for the data (of all groups) without becoming “tribal” or focusing on just one group -it shows the plan of God to be greater than the failures of man, and that is working! -it shows a pattern that makes sense of all of the particulars -it shows God’s progress of plan (even in decline!) in spite of the best/worst effort of those who claim to represent the Lamb -the accelerated pace confirms the paradigm: gestation/birth-pangs • The situation in the early 21st century: looking back • The situation: looking around us • The situation: looking forward

What else we should be alerted to: • We still see/know/prophesy in part • God is still the God of the unexpected (even when we have the basic outline in hand! • The exact timeframe for the next event(s) is not given • The pace is picking up, and advances in all fields is accelerating the tempo • We need to remember, the issue is not be we understand these things but are we personally prepared and abiding in the Lamb

Where are we headed in Church history and historical theology? If we have time:…. My paradigm related to the end of the age (courtesy of Erich Sauer: cf. The Triumph of the Crucified) • The two kingdoms • The two spirits • The two lines • The 2 “” • The accelerated pace: the two “giving births” • The two principles: worldly salvage or heavenly deliverance • The culmination of world history: as it was at the beginning • The two kinds of “church” • The two kinds of churches related to the culture (!)

The flowering of : the concept of a remnant within the church/churches • The godly have always espoused a biblical, orthodox theology • The true church has always had a true biblical faith • A true theology is in the world but not of it • A true theology is always together with the Holy Spirit • A remnant ( related to theology, , and ecclesiology) • A growing division between culturally accepted/acceptable Christianity and what is truly godly and of the Lord by the Spirit • True Christianity back to being the counter-culture it was intended to be • Why we must avoid theological fads and stick to the core of the gospel message, empowered by the Spirit

ENGLE AUGMENT: The place and role of the Holy Spirit in doing theology, biblically, in church history, today, and the future

In the New Testament In the early church In the Reformation In Pentecostal renewal Today: the Word and Spirit and practical/applied/transformational theology