Continuity and Discontinuity in Early Christian Apologetics - Edited by Jörg Ulrich, Anders-Christian Jacobsen, and Maijastina Kahlos

2011 ◽  
Vol 37 (3) ◽  
pp. 220-220
Author(s):  
Dennis P. Quinn
1970 ◽  
Vol 39 (4) ◽  
pp. 437-458
Author(s):  
Robert L. Wilken

How did Christianity appear to men and women of the GrecoRoman world when it first began to emerge into public view? What ideas and conceptions were present within Roman “social thought” to identify and define a new phenomenon such as Christianity? What did men “see” when they looked at the Christians? In antiquity no one subjected the Christian movement to a social analysis or took a Gallup poll of popular opinions, but there is some evidence from which to gain an impression of how Christianity appeared to outsiders. As a methodological guideline I take the suggestion made by James Gustafson in his Treasure in Earthern Vessels.


Author(s):  
Philip Bosman

This chapter traces the development of the image and use of the mythological figure of Heracles in philosophical contexts. Heracles’ mythology is notoriously amoral, but the figure gets drawn into moral roles over time, in tandem with the development of virtue from a heroic to a civic value. Pindar employs him as an example of attaining immortality through virtuous actions and Prodicus’ tale implies that his deeds were the result of autonomous moral choice. Antisthenes and Cynic tradition elevate him to the paradigm for the Cynic way in opting for action (above theory), itinerancy, training of body and soul, and toil. Others also claimed Heracles to have philosophized through his deeds, but prefer an allegorical interpretation of the mythology, a tradition of interpretation that ran from Herodorus through the Stoics Cleanthes, Cornutus and Seneca, and into early Christian apologetics.


2006 ◽  
Vol 50 (1) ◽  
pp. 21-28
Author(s):  
Jörg Ulrich

Abstract Ethics have Iong been a neglected matter in schalarship on early Christian apologetics. However, a closer Iook at the composition of the texts of Justin Martyr teaches us how important the references to Christi an ethics actually are in the run of his argument. The external reason forthat lies in the fact that Justin wants to prove the legal proceedings against the Christians in the Roman empire to be unjust and absurd. The inner reason is that he interprets Christianity as »true philosophy«: in view of the understanding of »philosophy~< in his pagan environment, this brings about fundamental ethical implications. Both his apologies and the dialogue with Trypho show how Justin employs ethical convictions as a criterio for Christian identity and as a trait of difference between Christianity and Paganism on the one hand, and between Christianity and Judaism on the other.


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