Cur Deus Homo? the Implications of the Doctrine of the Incarnation for a Theological Understanding of the Relationship Between Humans and Non-Human Animals
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Anselm's Cur Deus Homo
Anselm’s Cur Deus Homo: A Meditation from the Point of View of the Sinner Gene Fendt Elements in Anselm's Cur Deus Homo point quite differently from the usual view of it as the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam. This meditation will attempt to bring out how the rhetorical ergon of the work upon faith and conscience drives the sinner to see the necessity of the marriage of human with divine natures offered in Christ and how that marriage raises both man and creation out of sin and its defects. This explanation should exhibit both to believers, who seek to understand, and to unbelievers (primarily Jews and Muslims), from a common root, a solution "intelligible to all, and appealing because of its utility and the beauty of its reasoning" (1.1). Anselm’s Cur Deus Homo is the locus classicus for a theory of Incarnation and Atonement which exhibits Christ as providing the substitutive revenging satisfaction for the infinite dishonor God suffers at the sin of Adam (and company).1 There are elements in it, however, which seem to point quite differently from such a view. This meditation will attempt to bring further into the open how the rhetorical ergon of the work upon “faith and conscience”2 shows something new in this Paschal event, which cannot be well accommodated to the view which makes Christ a scapegoat killed for our sin.3 This ergon upon the conscience I take—in what I trust is a most suitably monastic fashion—to be more important than the theoretical theological shell which Anselm’s discussion with Boso more famously leaves behind. -
A Theological Assessment of Anselm's Cur Deus Homo
123/2 master:119/3 19/5/09 12:40 Page 121 121 A Theological Assessment of Anselm’s Cur Deus Homo Dan Saunders The hypothesis of this article is that Anselm’s Cur Deus Homo shoUld not be regarded as a serioUs or complete theory of the atonement. This is dUe to its thoroUgh disregard of and incompatibility with ScriptUre, internal inconsistencies, errors and general theological inaccUracies. To prove this hypothesis we provide a biblical sUrvey of atonement themes and meaning. We examine the Mosaic sin-offering and atonement sacrifices of LeviticUs 4 and 16 and the Servant Song of Isaiah 53. We show that JesUs’ Understanding was that he was the Servant, as indicated by lingUistic and conceptUal connections in Mark 10:45b, LUke 22:37 and Acts 8. We conclUde that atonement mUst be viewed in relation to the salvific death of JesUs and explained with reference to the terms, metaphors and ideas Used in ScriptUre. We then sUrvey historical theology in order to place Cur Deus Homo in its appropriate historical context. OUr theological assessment then proceeds from both a scriptUral and historical perspective, while also noting the systematic and practical advances, implications and conseqUences of Cur Deus Homo . We conclUde that althoUgh a solid apologetic for the incarnation and a lasting repUdiation of the devil- ransom theory, Cur Deus Homo is deficient as a theory of the atonement. The satisfaction theory becomes little more than a moral theory and leads to other errors. The theory of penal sUbstitUtion by way of sacrificial ransom, best articUlated by the Reformers, is to be preferred as the view that most accords with ScriptUre. -
Early Medieval G
University of Richmond UR Scholarship Repository Religious Studies Faculty Publications Religious Studies 2001 History of Western Ethics: Early Medieval G. Scott aD vis University of Richmond, [email protected] Follow this and additional works at: http://scholarship.richmond.edu/religiousstudies-faculty- publications Part of the Ethics in Religion Commons, and the History of Christianity Commons Recommended Citation Davis, G. Scott. "History of Western Ethics: Early Medieval." In Encyclopedia of Ethics, edited by Lawrence Becker and Charlotte Becker, 709-15. 2nd ed. Vol. 2. New York: Routledge, 2001. This Article is brought to you for free and open access by the Religious Studies at UR Scholarship Repository. It has been accepted for inclusion in Religious Studies Faculty Publications by an authorized administrator of UR Scholarship Repository. For more information, please contact [email protected]. history of Western ethics: 5. Early Medieval Copyright 2001 from Encyclopedia of Ethics by Lawrence Becker and Charlotte Becker. Reproduced by permission of Taylor and Francis, LLC, a division of Informa plc. history of Western ethics: 5. Early Medieval ''Medieval" and its cognates arose as terms of op probrium, used by the Italian humanists to charac terize more a style than an age. Hence it is difficult at best to distinguish late antiquity from the early middle ages. It is equally difficult to determine the proper scope of "ethics," the philosophical schools of late antiquity having become purveyors of ways of life in the broadest sense, not clearly to be distin guished from the more intellectually oriented ver sions of their religious rivals. This article will begin with the emergence of philosophically informed re flection on the nature of life, its ends, and respon sibilities in the writings of the Latin Fathers and close with the twelfth century, prior to the systematic reintroduction and study of the Aristotelian corpus. -
Cur Deus Homo (Why God Became Man) Free
FREE CUR DEUS HOMO (WHY GOD BECAME MAN) PDF St Anselm of Canterbury,James Gardiner Vose | 98 pages | 20 Nov 2015 | Createspace | 9781519419538 | English | United States Anselm on the Incarnation | Christian History Institute Anselm of Canterbury was a native of Aosta and the son of the Lombard landowner. He left home for France in and entered the monastic school at Bec in Normany inwhich was directed by the famous teacher Lanfranc of Pavia. He Cur Deus Homo (Why God Became Man) monastic vows insucceeded Lanfranc as prior inand became abbot in He would go on to follow Lanfranc as the Archbishop of Canterbury inand publish a number of important theological and philosophical works over the course of his career, including Monologion, Proslogion, and De Processione Sancti Spiritusas well as his theological masterpiece Cur Deus Homo (Why God Became Man) the atonement, Cur Deus Homo. Cur Deus Homo was written between and in response to two different challenges to the Christian faith: the Jewish criticisms of Christian doctrine and the theological debates of the secular schools. Jewish opponents questioned the necessity, possibility, and dignity of the incarnation and atonement. The schoolmen argued that God became man simply to deliver man from the dominion of the Devil. Against the latter he argues that God became man not to merely trick Satan into overstepping his authority but to make satisfaction for sin. The work takes the form of a discussion between Anselm and his favorite pupil, Boso, who gives voice to the questions of unbelievers and believers. Their conversations are divided into two books and each book is subdivided into multiple chapters. -
Durham E-Theses
Durham E-Theses Animal rights & human identity: a polemical quest for authenticity O'Neill, Pamela Susan How to cite: O'Neill, Pamela Susan (2000) Animal rights & human identity: a polemical quest for authenticity, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/4474/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Pamela Susan O'Neill, University of Durham, Department of Anthropology. Thesis submitted for the degree of Master of Philosophy in Social Anthropology Thesis Title: Animal Rights & Human Identity: A Polemical Quest for Authenticity Abstract This thesis examines the hypothesis that 'The conflict between animal advocates and animal users is far more than a matter of contrasting tastes or interests. Opposing world views, concepts of identity, ideas of community, are all at stake' (Jasper & Nelkin 1992, 7). It is based on a year of anthropological fieldwork with a group of animal rights activists. -
NURTURING the NEW CREATION: REFLECTIONS on a WESLEYAN TRAJECTORY Randy L
In Wesleyan Perspectives on the New Creation, 21–52. Edited by M. Douglas Meeks. Nashville, TN: Kingswood Books, 2004. (This .pdf version reproduces pagination of printed form) NURTURING THE NEW CREATION: REFLECTIONS ON A WESLEYAN TRAJECTORY Randy L. Maddox Nature, the world, has no value, no interest for Christians. The Christian thinks only of himself and the salvation of his soul.1 When Ludwig Feuerbach issued this dismissive characterization of Christian teaching in the mid-nineteenth century, he spoke for a growing group of “cultured despisers” of traditional Christian soteriology and eschatology. Feuerbach argued that preoccupation with a mythical heaven above led Christians to neglect both human culture and the natural world below. Moreover, the purely spiritual nature of this posited heavenly existence, he contended, inclined Christians toward a self- contradictory denial of the body with its physical needs and desires.2 Feuerbach’s ability to buttress his characterizations with a number of quotations from traditional Christian teachers made it impossible for theologians to ignore his charge. Indeed, it became a standard foil for main-stream Christian treatments of eschatology in the twentieth century.3 Many of these have acquiesced to the claim that the model of future eternal life in Christian scripture and tradition was a human construct which encouraged disregard for the present human situation, and turned their 1Ludwig Feuerbach, The Essence of Christianity (New York: Harper & Row, 1957), 287. 2Cf. ibid, 287–92, 308–17. 3For helpful surveys of discussions of eschatology in the twentieth century see Brian Hebblethwaite, The Christian Hope (Grand Rapids: Eerdmans, 1984), 131–98; and Christoph Schwöbel, “Last Things first? The Century of Eschatology in Retrospect,” in The Future as God’s Gift, edited by David Fergusson & Marcel Sarot (Edinburgh: T & T Clark, 2000), 217–41. -
Revisiting the Franciscan Doctrine of Christ
Theological Studies 64 (2003) REVISITING THE FRANCISCAN DOCTRINE OF CHRIST ILIA DELIO, O.S.F. [Franciscan theologians posit an integral relation between Incarna- tion and Creation whereby the Incarnation is grounded in the Trin- ity of love. The primacy of Christ as the fundamental reason for the Incarnation underscores a theocentric understanding of Incarnation that widens the meaning of salvation and places it in a cosmic con- tent. The author explores the primacy of Christ both in its historical context and with a contemporary view toward ecology, world reli- gions, and extraterrestrial life, emphasizing the fullness of the mys- tery of Christ.] ARL RAHNER, in his remarkable essay “Christology within an Evolu- K tionary View of the World,” noted that the Scotistic doctrine of Christ has never been objected to by the Church’s magisterium,1 although one might add, it has never been embraced by the Church either. Accord- ing to this doctrine, the basic motive for the Incarnation was, in Rahner’s words, “not the blotting-out of sin but was already the goal of divine freedom even apart from any divine fore-knowledge of freely incurred guilt.”2 Although the doctrine came to full fruition in the writings of the late 13th-century philosopher/theologian John Duns Scotus, the origins of the doctrine in the West can be traced back at least to the 12th century and to the writings of Rupert of Deutz. THE PRIMACY OF CHRIST TRADITION The reason for the Incarnation occupied the minds of medieval thinkers, especially with the rise of Anselm of Canterbury and his satisfaction theory. -
Supplementary Anselm-Bibliography 11
SUPPLEMENTARY ANSELM-BIBLIOGRAPHY This bibliography is supplementary to the bibliographies contained in the following previous works of mine: J. Hopkins, A Companion to the Study of St. Anselm. Minneapolis: University of Minnesota Press, 1972. _________. Anselm of Canterbury: Volume Four: Hermeneutical and Textual Problems in the Complete Treatises of St. Anselm. New York: Mellen Press, 1976. _________. A New, Interpretive Translation of St. Anselm’s Monologion and Proslogion. Minneapolis: Banning Press, 1986. Abulafia, Anna S. “St Anselm and Those Outside the Church,” pp. 11-37 in David Loades and Katherine Walsh, editors, Faith and Identity: Christian Political Experience. Oxford: Blackwell, 1990. Adams, Marilyn M. “Saint Anselm’s Theory of Truth,” Documenti e studi sulla tradizione filosofica medievale, I, 2 (1990), 353-372. _________. “Fides Quaerens Intellectum: St. Anselm’s Method in Philosophical Theology,” Faith and Philosophy, 9 (October, 1992), 409-435. _________. “Praying the Proslogion: Anselm’s Theological Method,” pp. 13-39 in Thomas D. Senor, editor, The Rationality of Belief and the Plurality of Faith. Ithaca, NY: Cornell University Press, 1995. _________. “Satisfying Mercy: St. Anselm’s Cur Deus Homo Reconsidered,” The Modern Schoolman, 72 (January/March, 1995), 91-108. _________. “Elegant Necessity, Prayerful Disputation: Method in Cur Deus Homo,” pp. 367-396 in Paul Gilbert et al., editors, Cur Deus Homo. Rome: Prontificio Ateneo S. Anselmo, 1999. _________. “Romancing the Good: God and the Self according to St. Anselm of Canterbury,” pp. 91-109 in Gareth B. Matthews, editor, The Augustinian Tradition. Berkeley, CA: University of California Press, 1999. _________. “Re-reading De Grammatico or Anselm’s Introduction to Aristotle’s Categories,” Documenti e studi sulla tradizione filosofica medievale, XI (2000), 83-112. -
Anglo-American Blood Sports, 1776-1889: a Study of Changing Morals
University of Massachusetts Amherst ScholarWorks@UMass Amherst Masters Theses 1911 - February 2014 1974 Anglo-American blood sports, 1776-1889: a study of changing morals. Jack William Berryman University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/theses Berryman, Jack William, "Anglo-American blood sports, 1776-1889: a study of changing morals." (1974). Masters Theses 1911 - February 2014. 1326. Retrieved from https://scholarworks.umass.edu/theses/1326 This thesis is brought to you for free and open access by ScholarWorks@UMass Amherst. It has been accepted for inclusion in Masters Theses 1911 - February 2014 by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. ANGLO-AMERICAN BLOOD SPORTS, I776-I8891 A STUDY OF CHANGING MORALS A Thesis Presented By Jack William Berryman Submitted to the Graduate School of the University of Massachusetts in partial fulfillment of the requirements for the degree of MASTER OF ARTS April, 197^ Department of History » ii ANGLO-AMERICAN BLOOD SPORTS, 1776-1889 A STUDY OF CHANGING MORALS A Thesis By Jack V/illiam Berryman Approved as to style and content by« Professor Robert McNeal (Head of Department) Professor Leonard Richards (Member) ^ Professor Paul Boyer (I'/iember) Professor Mario DePillis (Chairman) April, 197^ ACKNOWLEDGMENTS Upon concluding the following thesis, the many im- portant contributions of individuals other than myself loomed large in my mind. Without the assistance of others the project would never have been completed, I am greatly indebted to Professor Guy Lewis of the Department of Physical Education at the University of Massachusetts who first aroused my interest in studying sport history and continued to motivate me to seek the an- swers why. -
Christian History II: 500-1000
Europe was slowly being converted to Christianity. Missionaries came from Ireland and Italy [those were not countries at all in those days]. Eastern Europe and Scandinavia remained polytheistic until the 11th century. St. Willibrord and the Frisians Example: The challenge of communicating the Gospel. St. Willibrord worked among the Frisian tribes [today would today be the Netherlands] in 8th century. He convinced the king of the Frisians to become a Christian and to be baptized. Baptism [the Bath] carried heavy weight as the mark of being Christian as it does in most non-Christian cultures. As he stepped into the fountain for baptism, he asked Willibrord if he would see his forefathers in heaven. Willibrord explained that, no - his relatives would be in hell and not in heaven because they did not know Christ. The king then stepped out of the water and refused saying that he would rather die a pagan and see his family in hell than to be separated from them forever. The Frisians were not Christianized for another hundred years until they were conquered in battle by Charlemagne’s forces. Theology update: Theories of the Atonement • Anselm [Cur Deus Homo in 1095] made a major contribution to the Western understanding of the doctrine of atonement with his theory that Christ’s death made satisfaction for human sin. The doctrine of atonement has come to mean accounts or theories of how Christ’s death on the cross brought about forgiveness of sins. • In the Old Testament “atonement” was a word used to describe cleansing from sin through the blood of sacrifices. -
Anselm on the Atonement in Cur Deus Homo: Salvation As a Gratuitous Grace
LMU/LLS Theses and Dissertations 5-20-2018 Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace Thu Nguyen Loyola Marymount University Follow this and additional works at: https://digitalcommons.lmu.edu/etd Part of the Christianity Commons Recommended Citation Nguyen, Thu, "Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace" (2018). LMU/LLS Theses and Dissertations. 518. https://digitalcommons.lmu.edu/etd/518 This Thesis is brought to you for free and open access by Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in LMU/LLS Theses and Dissertations by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. ANSELM ON THE ATONEMENT IN CUR DEUS HOMO: SALVATION AS A GRATUITOUS GRACE by Thu Nguyen A thesis presented to the Faculty of the Department of Theological Studies Loyola Marymount University In partial fulfillment of the Requirements for the Degree Master of Arts in Theological Studies May 20, 2018 Anselm on the Atonement in Cur Deus Homo: Salvation as a Gratuitous Grace Table of Contents Narrative ............................................................................................................................. 3 A brief summary of the theory of Anselm .......................................................................... 4 Chapter 1- THE CONTEXT OF CUR DEUS HOMO ....................................................... -
The Quality of Mercy: Organized Animal Protection in the United States 1866-1930
CHAPTERI "THEYOUGHT TO BE THEOBJECTS OF OURBENEVOLENT REGARDS": THEANTE CEDENTSOF ORGANIZED ANIMALPROTECTION INTHE UNITED ST A TES Is it not sufficientfor man to absorb the useful labors and livesof the inferior creation, without superaddiogexcessive anguish. wantand misery? Whenhis own cup of suffering is fulland overflowing. desperateresort to revolutionsometimes rids him of his crueltormentors and taskmasters. But of the inferior animals, generations aftergene rations sufferand expire without any chanceof reliefor redress, unless it begranted by the generosityand justice of man. - Julius Ames,The Spirit of Humanity( 1835) When the anti-crueltymovement in the United States coalesced during the 1860s, it tookroot in a society in which the animal protectionimpulse already had some currency. Beforethe Civil War, some Americans gave their attention to the mistreatment of animals as a social problem, exploring its religious, moral, and legal dimensions. Although no sustained effortsto prevent cruelty to animals ensued, these Americans explored some of the same issues that would lead a later generation to found animal protectionsocieties. A handfulof American thinkers, forinst ance, joined their European contemporaries in settling upon animals' capacity for suffering as the decisive reason for according them better treatment. Nineteenth century Evangelicalism's embrace of Old Testament admonitions on the moral duty to treat animals well reinforced such concern. During the sameperiod, the kindness-to animals-ethic gained recognition as a critical constituent of childhood socialization. In addition, persistent dissatisfactionwith the 14 IS public mistreatment of animals leda number of states to pass statutes that prohibited acts of cruelty. Finally, concernfor animals was tied to several social movements of the antebellum period.