RISE OF CHRISTIANITY History of Preaching 1 Christianity in the 1 - PowerPoint Presentation

RISE OF CHRISTIANITY History of Preaching 1

Christianity in the 1 st Century

3 RISE OF CHRISTIANITY: Religion of Rome -Relationship of Roman Empire w/ Christianity: Paganism -Religion a matter of belief, a series of formulas, rituals for divine assist -Divided in two: Private/Public -Beliefs were from cradle to grave -Object of worship

4 RISE OF CHRISTIANITY: Religion of Rome -Monotheistic belief vs. belief in many gods -Emperor – son of a god (Caesar) -Pagan gods tied to the land and nature. -Pagan gods problematic for Christians

5 RISE OF CHRISTIANITY: Persecution and Martyrdom -Emperors of Rome: Nero to Constantine -Causes of Persecution: Emperor as son of god Sacrifices Allegiance -Pagan gods problematic for Christians -Persecution and martyrdom to plague church until 4th Century A. D.

6 RISE OF CHRISTIANITY: Constantine Milivan Bridge: CONQUER BY THIS Saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and an inscription, CONQUER BY THIS attached to it. At this sight he himself was struck with amazement, and his whole army also, which followed him on an expedition, and witnessed the miracle. Saw with his own eyes the trophy of a cross of light in the heavens, above the sun, and an inscription, CONQUER BY THIS attached to it. At this sight he himself was struck with amazement, and his whole army also, which followed him on an expedition, and witnessed the miracle.

7 RISE OF CHRISTIANITY: Ye will Conquer by this sign

8 RISE OF CHRISTIANITY -Edict of Milan (313 AD) When we, Constantine Augustus and Licinuius Augustus, had happily met at Milan, and were conferring about all things which concern the advantage and security of the state, we thought that amongst other things which seemed likely to profit men generally, the reverence paid to the Divinity merited our first and chief attention. Our purpose is to grant both to the Christians and to all others full authority to follow whatever worship each man has desired; whereby whatsoever Divinity dwells in heaven may be benevolent and propitious to us, and to all who are placed under our authority

RISE OF CHRISTIANITY: Arianism Effect on the Church 9 East/West Divide Concerning Doctrine of Trinity Political Machinations Church/State Involvement in the Doctrinal Conflict

10 RISE OF CHRISTIANITY Religious Tolerance Constantine Tries to Stabilize the Church First Significant Council Convened Concerning Church Doctrine: Council of Nicaea – 321 AD

RISE OF CHRISTIANITY: Clement – Neo-Platonism 11 Clement: “Perchance, too, philosophy was given to the Greeks directly and primarily, till the Lord should call the Greeks. For this was a schoolmaster to bring “the Hellenic mind,” as the law, the Hebrews, ‘to Christ’” 1 1 Clement, Miscellanies, in The Ante-Nicene Fathers (ANF), ed. Alexander Roberts and James Donaldson (1885; reprint, Peabody MA: Hendrickson, 1994), 2:305.

RISE OF CHRISTIANITY: Tertullian – Neo-Platonism 12 Tertullian: “What indeed has Athens to do with Jerusalem? What concord is here between the Academy and the Church? What between heretics and Christians? Our instruction comes form the “porch of Solomon, who … taught that the Lord should be sought in simplicity of heart. Away with all attempts to produce a mottled Christianity of Stoic, Platonic, and dialectic composition! We want no curious disputation after possessing Christ Jesus, no inquisition after enjoying the gospel! With our faith, we desire no further belief. For this is our palmary faith, that there is nothing which we ought to believe besides.” 2 2 Tertullian, Prescription Against Heretics, (ANF 3:246).

RISE OF CHRISTIANITY: Neo-Platonism/Christianity 13 Proofs Plato provided for God: theory of forms, truth is absolute, there is an ideal pattern of behavior for humanity modeled after the virtues which found perfection in the concept of THE GOOD Plato advocated for a system of moral absolutes—Christian-God has established a series of moral absolutes (the golden rule) The theory of the unseen (theory of form of Good which goodness is modeled, first mover, perfected forms, and Ideal Goodness)-Christians highest value in the things not of this world, but of heaven. Plato-Immortality of the soul (the soul survives death). Both rely on the necessity of purpose being found in transcendental absolutes (The Good, and of GOD).

RISE OF CHRISTIANITY: Neo-Platonism/Christianity 14 Differences: Platonic (soul trapped within the body) Christian (soul is embodied in the body) –Resurrected body awaits the Christian Reincarnation: Plato reincarnation of the soul entrapped in another body unless true knowledge is obtained. Finite Godism : Christian God is infinite in power and perfection—Plato’s God was finite. Christian’s God comes universal truths and concepts of goodness. Plato’s God the highest metaphysical principle of Good is not directly identifed with God (Geisler, 595-596).Geisler, Norman L. “Platonism, Neoplatonism, Teleological Argument for God, Creation.” Baker Encyclopedia of Christian Apologetics . 1998.

RISE OF CHRISTIANITY: Neo-Platonism 15 Early Church 70 AD – 200 AD Gap in Church Writing Early Church Father: Origen, Clement of Alexandria, and Athanasius – Neo- Platonics /Neo-Platonism Philosophy and reason tools to interpret scripture Reason does not supersede revelation, i.e., Scripture

RISE OF CHRISTIANITY: Doctrines that influenced The Debate16 Monarchian Modalist: The preeminence of the Father Adoptionists : Son, a man, was adopted by God, and imbued with divine presence distinct from the Father. Sabellians : God appeared in different forms, e.g., Father, Son, and Spirit. They had different modes. One God who appeared in different modes (personas).

RISE OF CHRISTIANITY: Trinity as Doctrine Arius: Son Begotten From the Father He had a beginning Could not have existed before time Subjugated Alexander of Alexandria: Attacks as Hersey: One God, alone Un-begotten, alone everlasting, alone without beginning, alone true, alone immortality

Christianity in the 1 st Century

19 RISE OF CHRISTIANITY: Council of Nicaea-321 Council Held: Arius Argues: Jesus was a different essence than the Father -He is subordinate to the Father - Son had a beginning of existence, there was a time when he was not. The Council Explodes -Three groups at the convocation: Universal Church, The Arians, and the Semi-Arians

20 RISE OF CHRISTIANITY: Council of Nicaea-321 Council: Dismisses the views of Arius and Declares that: -The Father and the Son are one essence - Son came down from heaven (incarnate) to redeem mankind. -This means that he son is not only similar but in- seperable from the Father, i.e., the same substance

21 RISE OF CHRISTIANITY: Council of Nicaea-321 Council: Approves the Nicene Creed We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, Begotten of the Father, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made; who for us men, and for our salvation, came down and was incarnate and was made man; he suffered, and the third day he rose again, ascended into heaven; from thence he shall come to judge the quick and the dead. And we believe the Holy Ghost. And for them that say, concerning the Son of God, there was a time when He was not, and He was not before He was produced, and He was produced from thins that are not, and, He is of another substance or essence, or created, or subject to conversion or mutation, the Catholic and Apostolic Church faith, let them be anathema.

22 RISE OF CHRISTIANITY: Essence of God Homoosion : One substance with, Consubstantial or one in being with Homoiosion : of like substance Hypostatsis : Was used to mean “persons” that God is not three substances but three persons. These words have a long and storied history

23 RISE OF CHRISTIANITY: Constantinople Cont’d Other points of the Nicene Creed.: Christ was very God of Very God Christ was one substance with the Father Christ begotten not made Christ became human for us, and for our salvation

24 History of Preaching: Definition of Preaching A speech delivered in a Christian assembly for worship by an authorized person that applies some point of doctrine, usually drawn from a biblical passage, to the lives of the members of the congregation with the purpose of moving them by the use of narrative analogy and otherrhetorical devices to accept that application and to act on the basis of it. p. 2-4

25 History of Preaching: Patterns of Education Rhetoric: Elementary and Secondary Education Study of classic literature-Homer for the Greeks, and Virgil for the Romans The early patristic fathers were influenced by this type of education or how literature was taught, i.e., it influenced their preaching, e.g., Plot, handwritten text-teacher laboriously went through the text-same words Read passage aloud-no grammar. Memorized text/explanation of text (exegesis)Define words, grammatical structure noted, and historical context

26 History of Preaching: Patterns of Education Greek/Roman Education: Influence Christian Culture Christian culture: being a religion of the Book, Christianity required a certain level of literacy and literary understanding; the explication of the Bible required the methods of the grammarian; preaching a new field of action required rhetoric; theology required the equipment of philosophy. The synthesis of Christianity and Classical education had become so intimate that, when the “barbarian” invasions swept away the traditional school along with many other imperial and Roman institutions, the church, needing a literary culture for the education of its clergy, kept alive the cultural tradition that Rome had received from the Hellenistic world.

27 History of Preaching: Origen Origen: Born ca. 185 in Alexandria Educated by father Leonides of Alexandria. Hellenistic Education (good citizens for developing culture) Father: Martyred during the reign of Septimius Severus. Father was a grammarian.Bishop Demetrius of Alexander put him charge of teaching the catchumens for baptism.Did not complete his secondary education. However he was influenced by philosophy rather than rhetoric. He became enamored by the study of Platonism.Very popular preacherAt 2nd Council of Constantinople (531) Charged as a Heretic. (teachings of plato shaped his Christian doctrine)

28 History of Preaching: Origen The Preacher Began Preaching in his mid fifties Preached three year period from 239 -240 (delay-not ordained ). P. 37 What was his preaching like? Origen preached from a position raised above the congregation . P. 39Sermons: a rereading of the text like a good grammarian (Explain)Began with an introduction-with a question to be addressed in his interpretation.Many times he would skip the intro and delve into the scriptures. He would end with a doxology and an invitation to prayer.Nautin suggested that Origen wished only to explain Scripture as well as he could, and that he was inspired in that task. He also quoted freely from the Bible. P. 40.

29 History of Preaching: Origen The Preacher Two Principles that Governed Origen’s Preaching: All Scripture is inspired by God for the edification and nourishment of the soul. Nothing in the Bible-not a word, the choice of a word, even the repetition of a word was there by accident . P 40-41 Allegorical Interpretation: Critisms/defense of Allegorical InterpretationReformers called for a literal instead of an allegorical interpretation of the Bible.Historical meaning of biblical passages is in reference to the first readers, therefore the need to transfer meaning to the lives of latter-day parishers (analogies)Used to illustrate Christian beliefs. P 42

30 History of Preaching: Origen The Preacher Themes in Origen’s Preaching Style: Preacher’s Important Role: Defense of Christian Faith, and Christian Doctrine. Edward’s Examines one of Origen’s Homilies for Content. (Put on Screen) Go to page 44 of Edwards for Interpretation. (Class) Goal of Preaching for Origen was the spiritual formation of the congregation.

31 History of Preaching: Eloquence of Cappadocia Christianity becomes respectable. The Roman Empire: Explain

32 Cappadocian Fathers: Eloquence of Christianity Basil the Great (330-379) – Bishop of Caesarea (Man of Action) Gregory of Nyssa (332-395)- Bishop of Nyssa (Thinker) Gregory of Nazianzus (329-389)-Patriarch of Constantinople (Orator) They became known or named by their sees that they were in charge of. Sermons of the Cappadocian Father showed the marriage between preaching and classical Rhetoric. (church no longer persecuted)These three Bishops led the way for the rule of ministry, i.e., selection of a Bishop-departed from the traditional way from the congregation.Monasticism became regarded as the moral equivalent to martrydom.However, as close as they were to one another they had different styles of preaching

33 Cappadocian Fathers: Eloquence of Christianity Basil Sermons reflected pastoral ongoing activities. He understood the his pastoral task in dispensing moral lessons based on Scripture. Forty-six of the eighty-nine surviving sermons are exegetical homilies. He used the Bible in the same way that Pagan contemporaries used the literature of classical Greece. He used the Bible to provide His congregation with a program for reflection and life. Gregory’s sermons that were preserved were very different from Basil’s. His sense of vocation was that of the contemplative life—He didn’t have the same years of pastoral activity as the others. Sermons that were published were for special occasions. He had a different purpose for his sermons, i.e., autobiographical in character, and to show bishops how to go about their work-more emphasis on doctrine.

34 Cappadocian Fathers: Eloquence of Christianity Nyssa’s sermons are of those of a bishop in charge of a flock. Nyssa preached during the triumph of orthodoxy due to the accession of Theodosius and the Council of Constantinople (381) He preached mostly during liturgical occasion: Lent and the great feasts of the church year. Examples of his preaching are: against sin, usary , fornication, and not accepting reprimands. He was noted for his ability to blend ideas, images, and feelings to create an emotion and direct it towards efficacious action, i.e., he was a great observer of people.However, little of his preserved sermons show the personality of the bishop. They do show how much he traveled and how he was responsive to the church at large.

John Chysostom Born 349 Sermons from the courtroomHow to apply the scripturesThe best medicineTrades in his robes for a Bible Became a monk Found a tremendous desire to learn the scriptures. Led a Monastic Life 35

John Chysostom Became know for his sermons His education formed his sermonsHe never used notes (wrote his notes)Sermons were applaudedWrote a number of treatiese (unworthy to be a priest. Wrote sermons on marriage and family life.Anytime you want to correct your wife first tell her you love her. 36

John Chrysostom Edited the liturgy (mystical prayers)Arian controversyLiturgy of ChrysostomCoexist with the emperor w/ authority to GodWrote a number of treatiese (unworthy to be a priest. Wrote 21 homilies on the statues 49 becomes Bishop of Constantinoble.. 37

John Chrysostom Inherited a mess (lack amongst the priest)Care for the sick and to preach sermonsEmporess (Distaste for John)Theopolis condemns John (misappropriation of funds / ordaining priest, etc. Chrystom exiled in 403 / earthquake happens. 403 AD brings back JohnHerodeus – Head of John the BaptistPermanently exiled in 404. 38

John Chrysostom (Biblical Interpr )Homilies (applauded)He was there for their salvation / enter.Built his application on the last verse. He raises questions about the authors in interpreting scripture (read 78, para – 2) Uses a literal rather than an allegorical interpretation. 39

John Chrysostom (Content & Style) He wished to leave his audience with moral and scriptural guidance.He wanted people to live consistently with their calling. In his treatise On the Priesthood, he a said, “ this is the ultimate aim of teaching: to lead their disciples, both by what they do and what they say, into the way of that blessed life which Christ commanded.” pg. 80. Sermons written by a scribe. He did not write them out in advance.He created vivid scenes that brought his sermons to life. 40

Other Contemporaries of John Theodore of MopsuestiaCyril of JerusalemAmbrose of MilanConclusionDifference in catechetical preaching 41

42 : Augustine Church Learns Latin Augustine (354-430) Know as Augustine of Hippo (Father Pagan, later becomes Christian)Mother Great influence on his life. Studied in Carthage (philosophy influenced by Cicero) Become Manichee in his search for truth (Manichaen belief)Teacher in Carthage. Rome: Becomes friends with Symmachus—Influential in the EmpireAppoints Augustine to the chair of Rhetoric in the city of Milan (30)

43 : Augustine Becomes disillusioned w/Manichaean position decides to become a Catholic catchumen in his search for truthAmbrose—Bishop of Milan (allegorical interpretation of the Bible)Begins his study of the neo-platonist /Pauline Letters Becomes enamored with the monastic life of Anthony (Retires) Hippo-Bishop Valerius—Made priest to stand in for Valerius (Donatists)Devoted the rest of his life to serving the congregation in Hippo.Bishop of Carthage: Theological debates—Manichaean, Donasit Pelagians heresies. Through his writing he achieved a world wide prominence and authority.

44 : Augustine Augustine develops a guide to his preaching method called concerning Christian Doctrine (teaching christianity )I also added the last book, and thus completed this work in four books, ofwhich the first three help in the understanding of the scriptures, while the fourth suggests how what we have understood is to be passed on to others Begins by saying that all teaching is about either things or signs First three books are about teaching Christianity (exegetical homily)Classical rhetorical task of invention, i.e., deciding what to say in a speech (explication of a text). Devoted to biblical interpretation.Book Four is about how to put across to other what has been understood., i.e., the subject matter of homiletics

45 : Augustine Urged others to study rhetoric in the schools. In book 4 I (how to preach) Augustine argues that Cicero’s three duties of rhetoric for the orator are important: to prove, to delight, and to move. Augustine suggests that in teaching Christianity that the Bible should be taught according to signs and things. He did not use the term Allegory like Gregory the Great in understanding scripture, but used the word sign. They believed that how they interpreted the passages of the Bible is what God meant them to say, i.e., inspired by the spirit. Augustine believed that every word of the Bible was put their by God, but much of it did not make literal sense.Read paragraph pg. 109. “Anything in the divine writing that cannot be inferred to good honest morals or to truth of the faith, you must know is said figuratively.

46 : Augustine Urged others to study rhetoric in the schools. In book 4 I (how to preach) Augustine argues that Cicero’s three duties of rhetoric for the orator are important: to prove, to delight, and to move. Augustine suggests that in teaching Christianity that the Bible should be taught according to signs and things. He did not use the term Allegory like Gregory the Great in understanding scripture, but used the word sign. They believed that how they interpreted the passages of the Bible is what God meant them to say, i.e., inspired by the spirit. Augustine believed that every word of the Bible was put their by God, but much of it did not make literal sense.Read paragraph pg. 109. “Anything in the divine writing that cannot be inferred to good honest morals or to truth of the faith, you must know is said figuratively.

47 : Augustine Chap. 1. This Work Not Intended as a Treatise on Rhetoric 1. This work of mine, which is entitled On Christian Doctrine, was atthe commencement divided into two parts. For, after a preface, in whichI answered by anticipation those who were likely to take exception to the work, I said, “There are two things on which all interpretation of scripture depends: the mode of ascertaining the proper meaning, and the mode of making known the meaning when it is ascertained. I shall treat first of the mode of ascertaining, next of the mode of making known, themeaning.” As, then, I have already said a great deal about the mode ofascertaining the meaning, and have given three books to this one part ofthe subject, I shall only say a few things about the mode of makingknown the meaning, in order if possible to bring them all within the compassof one book, and so finish the whole work in four books.2. In the first place, then, I wish by this preamble to put a stop to theexpectations of readers who may think that I am about to lay down rulesof rhetoric such as I have learnt, and taught too, in the secular schools,and to warn them that they need not look for any such from me. Notthat I think such rules of no use, but that whatever use they have is to belearnt elsewhere; and if any good man should happen to have leisure forlearning them, he is not to ask me to teach them either in this work orany other.

48 : Augustine Chap. 4. The Duty of the Christian Teacher 6. It is the duty, then, of the interpreter and teacher of holy scripture,the defender of the true faith and the opponent of error, both to teachwhat is right and to refute what is wrong, and in the performance of this task to conciliate the hostile, to rouse the careless, and to tell the ignorant both what is occurring at present and what is probable in the future. But once that his hearers are friendly, attentive, and ready to learn, whether he has found them so, or has himself made them so, the remainingobjects are to be carried out in whatever way the case requires. If thehearers need teaching, the matter treated of must be made fully knownby means of narrative. On the other hand, to clear up points that aredoubtful requires reasoning and the exhibition of proofs. If, however, thehearers require to be roused rather than instructed, in order that theymay be diligent to do what they already know, and to bring their feelingsinto harmony with the truths they admit, greater vigor of speech isneeded. Here entreaties and reproaches, exhortations and upbraidings,and all the other means of rousing the emotions, are necessary.

49 : Augustine Chap. 5. Wisdom of More Importance than Eloquence to the Christian TeacherChap. 6. The Sacred Writers Unite Eloquence with WisdomChap. 8. The Obscurity of the Sacred Writers, Though Compatible with Eloquence, Not to Be Imitated by Christian Teachers Chap. 9. How, and with Whom, Difficult Passages Are to Be DiscussedChap. 10. The Necessity for Perspicuity of StyleChap. 11. The Christian Teacher Must Speak Clearly, But Not InelegantlyChap. 12. The Aim of the Orator, According to Cicero, Is to Teach, to Delight, and to Move. Of These, Teaching Is the Most EssentialChap. 13. The Hearer Must Be Moved as Well as InstructedChap. 14. Beauty of Diction to Be in Keeping with the MatterChap. 15. The Christian Teacher Should Pray Before PreachingChap. 16. Human Directions Not to Be Despised,Though God Makes the True Teacher33. Now if anyone says that we need not direct men how or whatthey should teach, since the Holy Spirit makes them teachers, he mayas well say that we need not pray, since our Lord says, “Your Fatherknoweth what things ye have need of before ye ask him”; or that the Apostle Paul should not have given directions to Timothy and Titus as to how or what they should teach others. And these three apostolic epistles ought to be constantly before the eyes of every one who has obtained the position of a teacher in the church.

50 : Augustine Chap. 17. Threefold Division of the Various Styles of Speech Chap. 27. The Man Whose Life Is in Harmony with His Teaching WillTeach with Greater EffectChap. 28. Truth Is More Important Than Expression. What Is Meant by Strife about Words . Chap. 29. It Is Permissible for a Preacher to Deliver to the People What Has Been Written by a More Eloquent Man Than HimselfChap. 30. The Preacher Should Commence His Discourse withPrayer to GodChap. 31. Apology for the Length of the Work64. This book has extended to a greater length than I expected ordesired. But the reader or hearer who finds pleasure in it will not thinkit long. He who thinks it long, but is anxious to know its contents, mayread it in parts. He who does not care to be acquainted with it need notcomplain of its length. I, however, give thanks to God that with what littleability I possess I have in these four books striven to depict, not thesort of man I am myself (for my defects are very many), but the sort ofman he ought to be who desires to labor in sound, that is, in Christiandoctrine, not for his own instruction only, but for that of others also.