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St. Jerome's reputation rests primarily on his achievements as a translator and as a scriptural exegete. The important service that he rendered to the Church in his doctrinal works is often overlooked or minimized by those who look for originality and independence of thought
St. Jerome's reputation rests primarily on his achievements as a translator and as a scriptural exegete. The important service that he rendered to the Church in his doctrinal works is often overlooked or minimized by those who look for originality and independence of thought. St. Jerome was not a theologian in the strict sense of the word. He was no original thinker, and he never abandoned himself to personal meditation of dogma as St. Augustine did. Although he kept strictly to what he found in tradition, the importance of his doctrinal authority is not thereby lessened. After spending twelve years of his early life at his native Stridon, he was sent to Rome in the year 359 to finish his literary studies. For the next eight years, from 359 to 367, St. Jerome studied very diligently grammar, the humanities, rhetoric, and dialectics. He also took a passionate interest in the Greek and Latin classics, in the philosophers and poets, and especially in the satirists and comic poets. These studies, it seems, tended not to soften, but to exaggerate the temperament of St. Jerome who was by nature irascible and impulsive, and sensitive to criticism and contradiction. The reading in the satirists and the comic poets developed in him a taste for caricature and a penchant for making damaging allusions. Moreover, the trials before the Roman tribunes, which he attended eagerly, and wherein the advocates indulged in mutual personal invective, further developed in him the art and science of polemics which he was to employ so effectively and skillfully in the controversies which were to engage his attention seriously. St. Jerome stressed the fact that the Church must always be regarded as the supreme rule and decisive standard of the Christian faith; and that that Church gives the true sense of the Scriptures, and is representative of tradition. It was owing to this firm conviction on the part of St. Jerome that the years of his later life were consumed in endless conflicts with the enemies of the Church. St. Jerome never spared heretics, but always saw it that the enemies of the Church were his own enemies. His encounter with the Sabellians was St. Jerome's first quarrel with an enemy of the Church. He gave notice early in his life that he would be a staunch protector of the doctrinal authority of the Church, and that he stood ready to attack any and all heresies that raised their heads against the Catholic faith.
History of Christian Dogma is a translation of Ferdinand Christian Baur's Lehrbuch der christlichen Dogmengeschichte, second edition, 1858. The Lehrbuch, which Baur himself prepared, summarizes in 400 pages his lectures on the history of Christian dogma, published post-humously in four volumes. Baur, professor of theology at the University of Tübingen from 1826 to 1860, brilliantly applied Hegelian categories to his historical studies in New Testament, church history, and history of Christian dogma. According to Baur, "Dogma" is the rational articulation of the Christian "idea" or principle-the idea that God and humanity are united through Christ and reconciled in the faith of the spiritual community. Following an introduction on the concept and history of the history of dogma, the Lehrbuch treats three main periods: the dogma of the ancient church or the substantiality of dogma; the dogma of the Middle Ages or the dogma of inwardly reflected consciousness; and dogma in the modern era or dogma and free self-consciousness. The entire history is a progression in the self-articulation of dogma through conflict and resolution, moving gradually from objective to subjective forms and to the mediation of subject and object by the philosophers and theologians of the early nineteenth century. The detailed analyses provide a wealth of information on individual thinkers and doctrines that is still relevant today.
Adolf von Harnack's 'History of Dogma, Volume 2' is a seminal work in the field of theological studies. Delving into the early development of Christian doctrine, von Harnack presents a detailed analysis of the evolution of dogma in the early church. His writing style is scholarly and precise, providing readers with a comprehensive understanding of the theological debates that shaped the early Christian church. This volume is a valuable resource for students and scholars interested in the history of Christian doctrine and its impact on religious thought. Von Harnack's thorough research and insightful commentary offer a unique perspective on the complex theological landscape of the early church. Adolf von Harnack, a renowned theologian and church historian, brings a wealth of knowledge and expertise to his exploration of dogma in this volume. His background in academia and his deep understanding of Christian theology provide the foundation for his nuanced analysis of the subject matter. Von Harnack's dedication to scholarship and his passion for uncovering the historical roots of Christian doctrine shine through in this meticulously researched work. I highly recommend 'History of Dogma, Volume 2' to anyone interested in delving into the early history of Christian doctrine. Adolf von Harnack's insightful analysis and comprehensive coverage of the subject make this book an essential read for students and scholars of theology and church history.
This comprehensive volume brings together a team of distinguished scholars to create a wide-ranging introduction to patristic authors and their contributions to not only theology and spirituality, but to philosophy, ecclesiology, linguistics, hagiography, liturgics, homiletics, iconology, and other fields. Challenges accepted definitions of patristics and the patristic period – in particular questioning the Western framework in which the field has traditionally been constructed Includes the work of authors who wrote in languages other than Latin and Greek, including those within the Coptic, Armenian, Syriac, and Arabic Christian traditions Examines the reception history of prominent as well as lesser-known figures, debating the role of each, and exploring why many have undergone periods of revived interest Offers synthetic accounts of a number of topics central to patristic studies, including scripture, scholasticism, and the Reformation Demonstrates the continuing role of these writings in enriching and inspiring our understanding of Christianity
Volume 3 of History of Biblical Interpretation deals with an era—Renaissance, Reformation, and humanism—characterized by major changes, such as the rediscovery of the writings of antiquity and the newly invented art of printing. These developments created the context for one of the most important periods in the history of biblical interpretation, one that combined both philological insights made possible by the now-accessible ancient texts with new theological impulses and movements. As representative of this period, this volume examines the lives and teaching of Johann Reuchlin, Erasmus, Martin Luther, Philipp Melanchthon, John Calvin, Thomas Müntzer, Hugo Grotius, and a host of other influential exegetes.