BIBLE TOPICS

The second generation of Christian believers was significantly different from the first. The earliest converts were, with a few exceptions, from the lower ranks of society: Paul had written to the Corinthians:

"not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth" (1 Corinthians 1 v 26 R.S.V.).

However the second century saw a notable change in the social and intellectual standing of those adopting the name of Christ. In particular the new religion achieved a substantial following from the Greek philosophers of various schools, notably the followers of Plato. The ecclesiastical historian Mosheim describes the addition of this new intellectual element to the ranks of the Christians:

'The philosophers and learned men, who joined the Christians in this (second) century, were no inconsiderable protection and ornament to this holy religion, by their discussion, their writings and their talents. But ... the noble simplicity and the majestic dignity of the Christian religion were lost, or at least impaired, when these philosophers presumed to associate their dogmas with it, and to bring faith and piety under the dominion of human reason' (Mosheim, Ecclesiastical History Cent.II, pt 1 ch 1 sect 12).

So began one of the earliest and most far-reaching crises in the history of Christian teaching. What was the relationship between philosophy and religion? Was either of any value to the other? There were many who profoundly objected to the influence which this new and alien element began to exert on Christian theology. Thus Tertullian wrote:

'It is this philosophy which is the subject-matter of this world's wisdom, that rash interpreter of the divine nature and order ... What is there in common between Athens and Jerusalem? What between the Academy and the Church? What between heretics and Christians? ... Away with all projects for a "Stoic" a "Platonic" or a "dialectic" Christianity! After Jesus Christ we desire no subtle theories, no acute enquiries after the gospel ...' (Tertullian, 'De praescriphene haeveticonum' c 200).

But in spite of such opposition the conflict was resolved in favour of the 'liberal' viewpoint - in favour of the value of human learning and reason:

'The friends of philosophy and learning gradually acquired the ascendancy. To this issue Origen contributed very much: who, having imbibed the principles of the New Platonism, inauspiciously applied them to theology, and earnestly recommended them to the numerous youth who attended on his instructions' (Mosheim, 'Ecclesiastical History' Cent.III pt.2, ch1, sect.5).

This development profoundly influenced the subsequent history of the church. In particular it was responsible for the emergence, over the next two or three centuries, of a number of novel doctrines bearing the obvious hallmarks of Greek thought. It must be viewed with the gravest concern by anyone having any familiarity with and respect for the teaching of Holy Scripture.

Vain Deceit