CH 500 Lecture 5 ATO 1

Lecture 5Theological Developments312 - 604Dr. Ann T. Orlando

15 February 2011

CH 500 Lecture 5 ATO 2

Introduction

Review of History 312-604 Church and Social Issues

Women Sex

Two Critical Contributions By Augustine to Western Theology: Evil Pelagian Controversy

Spirituality Monasticism Pilgrimages Spiritual Progress

Review Readings

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Historical Review 312-604

Constantine the Great Church Councils Barbarian Invasions, especially in West Western Catholicism starts to look toward

Europe, away from Eastern Mediterranean, as ‘center of gravity’

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Status of Women in Patristic Period (100-600s) First rule: evaluate social issues within their historical context; second

rule same as first Unlike most ‘philosophical schools’ Christianity welcomed women Women were honored with highest ‘rank’ among Christians: martyrdom;

Perpetua and Felicity; Agnes, Lucy, Celia, Anastasia, etc. Many (most) Patristic authors had intellectual and/or mystical

relationships with women John Chrysostom and Olympias Jerome and Paula Basil, Gregory and Macrina Pope Leo I and Pulcharia Augustine and Monica Benedict and Scholastica

Much literature from/about women in this period is in fact extant (especially letters)

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Patristic Understanding of Sex Remember first and second rules of social analysis

Control of passions was important aspect of all philosophical schools of time, including Epicureanism (ethics based on pleasure)

Jovinian vs. Jerome Both were priests in Rome Jovinian held that married state was equally holy as being a

consecrated virgin Jerome adamantly supported virginity over marriage; only

valid purpose of sex was to create more virgins Jerome forced to leave Rome; goes to Jerusalem and

Bethlehem; works on an authoritative translation of Bible into Latin (Vulgate)

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Augustine and Marriage

Honored his mother and father in their marriage (Confessions Book IX)

Augustine wrote On the Goods of Marriage as the middle way between Jerome and Jovinian While viewing virginity as the better way of life,

Augustine also recognized several types of ‘goods’ in marriage in addition to procreation

Jerome’s views are often ascribed to Augustine; see Markus p. 69-70

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Orthodox Understanding of Evil Recall that in Confessions Book III, Augustine abandons Catholic

Christianity for two reasons Old Testament does not make sense Theodicy (how can there be evil if there is a good, almighty

creator God) Augustine finds resolution to this in Book VII, based on Plotinus.

Evil is the absence of a good that should be there. Biblical-based response developed by Patristic authors is evil

and suffering teach us virtue But does is this completely satisfying? Some modern

theologians (John Hick, process theology) think not; they look to Irenaeus and his view of Adam and Eve as ‘children’ in the garden of Eden. Humanity is continuing to evolve. But then how to explain importance of recapitulation in Irenaeus

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Pelagian Controversy: Introduction The Key Players

Monk Pelagius, from England, d. 419 in Constantinople His disciple, Julian of Eclanum, bishop in Sicily, d. 454 Opposing both, Augustine of Hippo, d. 430

Key Elements Free will Sin Grace Justification Predestination

Key Biblical passages in disputed interpretation: Genesis and Romans (in fact exactly what we read for First Sunday of Lent) Both Pelagius and Augustine write a Commentary on Romans

Footnote: a primary source for Pelagius’ theology is his letter to Demetrius, a Roman nun

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Pelagian Controversy: Issues Free will

Pelagian: humanity has total free will; as long as we know what is right we can do what is right;

Augustine: yes we have free will, but our ability to know and act is darkened by sin

Augustine also often means by free will a will freed from the inclination to sin

Sin Pelagians: Adam’s sin was his personal sin; sin is always a willful

personal act committed against God by someone who should know better and be able to do better; within our own power to avoid sin

Adam’s sin was a ‘disease’ that entered into humanity; only God’s grace can cure this disease; only with God’s grace can we really know and do the right

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Pelagian Controversy: Issues (cont.) Grace

Pelagians: external enlightenment from God (e.g., Gospels) so we can know the good; also reward for doing good

Augustine: grace is needed to do good Justification

Pelagians: justified through our good works; it’s all up to us Augustine: only God’s freely given grace can justify

Predestination Pelagians: God does not predestine us; infants not Baptized go

to heaven Augustine: Because of original sin, all justly condemned (massa

damnata); by his graciousness, God elects a few for salvation; Baptism a necessary, but not sufficient, condition for salvation

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Legacy of Pelagian Controversy Catholic (Western) Church at Council of Orange,

529 accepts Augustine’s views on free will, grace, sin,

justification; accepts necessity of Baptism accepts predestination of elect, but refuses to say anyone

is predestined to hell (i.e., rejects double predestination) These issues are doctrinal flash point of

Reformation; all sides will claim Augustine for their own

See CCC

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Spirituality after Constantine Problems:

How to lead a truly Christian life when martyrdom is no longer an option; how to become a saint?

It had become too easy, too socially and politically important to be a Christian

Solutions: The Way (path) of Jesus Monasticism Pilgrimage Stages of Spiritual Development Types of Spirituality

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Development of Monasticism:

Early 4th C Desert Monks (from Greek for solitary), primarily in Egypt: anchorites withdrawn from society Most famous: Anthony (251-356), Athanasius (Bishop of Alexandria, opposed Arius) wrote a

very influential life of Anthony, example: Augustine Confessions Book VIII

Communal monasticism: cenobitic Many attracted to this way of life, come together in groups Rule of St. Pachomius (286 – 346) Pachomius’ sister, Mary, establishes an Egyptian

monastery for women

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What’s a Rule

Prescribes the way of life for the community Includes what prayers are said when Defines balance between work, study, prayer Community organization (abbot, monks,

novices) and how leaders are selected Process for acceptance into community How new communities are created Relation between community and diocese

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Later 4th C Monastic Developments Three Cappadocians: Basil, Gregory of

Nyssa, Gregory Nazianzan Famous for Trinitarian theology Basil’s Rule for Monks But the smartest, most spiritual one, The Teacher,

was Macrina (sister of Basil and Gregory of Nyssa) established a retreat house in her home

Augustine organizes his clergy in Hippo as in a monastery, writes a Rule (maybe)

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Early 5th C Monastic Developments John Cassian (360-435),

Born in France, spent time as an anchorite in Egypt

Brought Pachomius’ Rule back with him Made it available in West in his Divine Institutes

and Conferences Wrote against Augustine in the Pelagian

controversy Revered as a saint in the East, but not the West

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6th C Monastic Developments St. Benedict of Nursia (480-547)

Hugely influenced by Pachomius via John Cassian Established an order of Monks, now known as Benedictines,

governed by his Rule Founded a monastery outside of Rome, Monte Casino Sister, Scholastic, founded an order of nuns to follow the Rule Most popular religious order in West until 13th C

Pope St. Gregory Great (546-604) Benedictine Wrote a life of Benedict Reformed Roman clergy around monastic model Earliest extant life of Gregory written by a nun in Whitby, 8th C

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Pilgrimages

A way to become closer to Jesus and the martyrs Started with remembrance of acts of martyrs and celebrations at their

burial places After Constantine, more far reaching

People who could not give up their life to enter monastery Needed some special way to demonstrate their faith Also way to atone for sins Starts with Helena, Constantine’s mother, in Jerusalem

Remember, 4th C pilgrimage nothing like 21st C pilgrimage Dangerous: very high probability of death Expensive Very arduous and tedious (lasting year or more)

Most famous early record of pilgrimages by Egeria, 4th C woman Born in Spain or France Spent 3 years on pilgrimage Her journal gives earliest description of liturgies in Jerusalem during

Holy Week

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The Idea of Spiritual Progress Both monasticism and pilgrimages encourage following the Way of

Jesus Gregory of Nyssa opposes pilgrimages because so often undertaken for

wrong reasons God is everywhere, simply being in a holy place does not make you holy A pilgrimage should not be a requirement for a holy life He did, himself, go to Jerusalem

Augustine emphasizes that the real pilgrimage is our life journey to our heavenly home Journeys to earthly Jerusalem are the metaphor for our real pilgrimage: our

life Development of approaches to spirituality

Biblically based, usually with a highly allegorical interpretation Intended to be accessible to everyone, found in homilies

Well defined steps in approach to spiritual life Note Plotinus developed spiritual steps for unity with “The One”

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Major Elements to Spiritual Progress Three Stages

Purgation Illumination Unity

In different authors, there may be several steps within each stage

Gregory of Nyssa (and many others, including Origen, rabbis, Bernard of Clairvaux) Commentary on Song of Songs Proverbs first stage (purgation) Ecclesiastes second stage (illumination) Song of Songs third stage (unity)

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Types of Spirituality

Both types include purgation, illumination and unity stages Spiritual masters suggested steps for both ways Apophatic (via negativa)

Move toward God away from creation; God as transcendent Discourages use of senses; Emotions suppressed Heart is only satisfied with God Bridal mysticism Example: Monasticism

Kataphatic (via positiva) Approaching God through creation; incarnation and passion of

Jesus Encourages use of sense; Emotions are excited God has a history in the world Service mysticism Example: Pilgrimages

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Readings

Markus, Ch 2 in McManners (62-91) Read all carefully Very good discussion of cult of martyrs 73-84

Gregory of Nyssa Commentary on Song of Songs Written for a group of nuns, really a series of sermons Note relation of literal and spiritual meanings Read carefully in Prolog: J3-J5; J13; in First Homily: J14-

20; J26-42 Look for mention of Song of Songs in Deus Caritas

Est

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Readings (cont.)

Augustine Confessions Books VII, VIII, IX; It’s Augustine, what can I say, except to read it all carefully. However, to emphasize the idea of spiritual progress, read the following Book VII: iv-v, vii-xxi Book VIII: all Book IX: vi, x-xiii

Benedict Rule, Prolog – Ch. 7 At least skim Prolog – Ch 4 Read steps of humility in Ch 5 -7 carefully

CCC: 404-406, 1037, 1257-1261, 385, 2683-2691, 925-929