Christian Reception of the ‘New-Music’ Debate in the Church Fathers and Clement of Alexandria

2018 ◽  
Vol 6 (2) ◽  
pp. 359-378
Author(s):  
Andreas Kramarz

Abstract Evaluative judgments about musical innovations occur from the late fifth century BC in Greece and Rome and are reflected in similar discussions of Christian authors in the first centuries of the Empire. This article explores how pedagogical, theological, moral, and spiritual considerations motivate judgments on contemporary pagan musical culture and conclusions about the Christian attitude towards music. Biblical references to music inspire both allegorical interpretations and the defense of actual musical practice. The perhaps most intriguing Christian transformation of the ancient musical worldview is presented in Clement of Alexandria’s Protrepticus. Well-known classical music-myths serve here to introduce a superior ‘New Song’. Harmony, represented in the person of Christ who unites a human and a divine nature, becomes the ultimate principle of both cosmos and human nature. This conception allows music to become a prominent expression of the Christian faith and even inform the moral life of believers.

Vox Patrum ◽  
2015 ◽  
Vol 64 ◽  
pp. 299-315
Author(s):  
Aleksy Kowalski

The article presents the outline of the pagan and Christian ancient anthropo­logy that is interested in its relations to the cosmology. The antique philosophers describe a man as the microcosmos which belongs to the macrocosmos. Accor­ding to Aristotle’s metaphysics and the henological metaphysics, the human being occupies the lower place in the hierarchy of the universe. The Christian thinkers, based on the Bible and the Tradition, show the human being as God’s creature made according to the image and similitude of his Creator. The Church Fathers know the Jewish and gnostic anthropologies and they make a polemic on their doctrinal issues. Investigating the patristic anthropology is possible to apply the prosopography exegesis that underlines the interpersonal dialogue. That method indicates three levels of mutual relationships: the analogical and iconic one, the dyadic and dialogical level and the triadic one. The Church Fathers creating the metaphysics of person change their research from the cosmology to the theology and the anthropology. Justin investigates the personalist logos-anthropology. Ire­naeus of Lyon and Tertullian of Carthage show the personalist soma-anthropology. Clement of Alexandria elaborates the very interesting concept of the personalist eikon-anthropology that describes the human person as the divine Logos’ image, the living statue, in which dwells the divine Logos and the beautiful instrument fulfilled by God with the spirit. Origen of Alexandria, the Cappadocian Fathers and other Christian thinkers who examine that issue, will use Clément’s personal­ist eikon-anthropology in their future investigations. That concept helps to define the solemn Christological doctrine of Council of Chalcedon.


2016 ◽  
Vol 41 (1) ◽  
pp. 54-62
Author(s):  
Allan Effa

In the fifth century a contextualized expression of Christianity emerged in Ireland that profoundly revitalized the church across Europe. The encounter of St. Patrick’s Gospel proclamation with the Irish sense of natural mysticism and sacredness of the world produced an expression of faith that was decidedly earth-affirming. Themes of ecospirituality emerged from this Gospel-culture encounter that are shared with the aboriginal cultures of North America. As we seek to re-express Christian faith in response to today’s ecological crisis, we may shape our conversation by the insights gained by the Christian encounter with Celtic and aboriginal cultures.


Vox Patrum ◽  
2013 ◽  
Vol 60 ◽  
pp. 535-545
Author(s):  
Antoni Żurek

The question about the sense of life was not formulated by Church Fathers directly. Despite that, their texts indicate the elements which give value for human life and are the protection against death. Material world and social structures can’t satisfy man because inside his heart there is an unquenchable desire. In fact, ac­cording to the Church Fathers, man longs for the life with God in eternity. That de­sire is satisfied by hope which is based on the Christian faith. That’s the Christian hope of eternal life that makes the temporal life bearable and valuable. This is not only the Revelation teaching but also the result of rational calculation. Man not always adequately recognizes the essence of his desires and therefore it is the Church and its shepherds task to correctly allocate the hope because hope should later organize the whole human life.


2010 ◽  
Vol 130 ◽  
pp. 35-48 ◽  
Author(s):  
Pauline A. Leven

AbstractScholarship on the late fifth-century BC New Music Revolution has mostly relied on the evidence provided by Athenaeus, the pseudo-PlutarchDe musicaand a few other late sources. To this date, however, very little has been done to understand Athenaeus' own role in shaping our understanding of the musical culture of that period. This article argues that the historical context provided by Athenaeus in the section of theDeipnosophistaethat cites passages of Melanippides, Telestes and Pratinas on the mythology of theaulos(14.616e–617f) is not a credible reflection of the contemporary aesthetics and strategies of the authors and their works. Athenaeus is both following the structure of Aristotle's discussion of the topic of theaulosinPolitics8.1341a-1342b and accepting the élite ideological position given there. Athenaeus' text thus does not provide evidence for the historical context in which late fifth-century authors were composing, but rather constitutes an attempt to illustrate Aristotle's argument with poetic examples from late fifth-century poets.


Author(s):  
John Monfasani

George of Trebizond (born in Crete, very probably in Candia [modern Heraklion], 4/5 April 1396; died, Rome, after 28 November 1473) was one of the most significant figures of the Renaissance. He emigrated to Venice in 1416 and established himself with remarkable rapidity as a teacher of Latin and rhetoric in Venice and the Veneto. In the late 1430s he entered the papal court, then resident in Florence. In 1444, after the papacy had returned to Rome, he gained the office of papal secretary and spent the rest of his life, apart from some notable absences, in the Eternal City. Already by 1434 he had published what became one of the classic Neo-Latin texts of the Renaissance, the Rhetoricorum Libri V, to which in Florence in the late 1430s he added the Isagoge Dialectica, which in turn became a best seller to the mid-16th century. Once arrived in Rome, however, George embarked on a new career as a translator from the Greek, becoming in the end one of the greatest of Renaissance translators. Between 1442 and 1459, he translated most of the Aristotelian corpus, Plato’s Laws and Parmenides, Ptolemy’s Almagest, Demosthenes’ Oration on the Crown, and the Church Fathers Basil the Great, Clement of Alexandria, Eusebiusof Caesarea, Gregory Nyssenus, and John Chrysostom. Then, in the 1450s and 1460s, he got involved in the Renaissance Plato-Aristotle controversy, writing the first major Latin work in the controversy, the Comparatio Philosophorum Platonis et Aristotelis, which is a passionate defense of Aristotle and condemnation of Plato and the spread of Platonism in the Latin West. Underlying George’s attack on Plato was an apocalyptic vision that demonstrably motivated him from the 1430s to the 1460s, when he went to Constantinople to convert Mehmed the Conqueror to Christianity in order to save the world from the onslaught of Gog and Magog. Upon his return to Rome in 1466, his extravagant praise of Mehmed resulted in his spending four months in jail under suspicion of treason. In August 1469, his great opponent, Cardinal Bessarion (b. 1403–d. 1472), came out with the In Calumniatorem Platonis, which successfully set the parameters of the Plato-Aristotle controversy for the rest of the Renaissance. George outlived Bessarion and remained famous throughout the Renaissance, but because the unique 1523 printing of his Comparatio was so miserably done (based on an enormously flawed manuscript to which the editor added a new set of errors), in the end he lost the one great intellectual-theological battle of his life.


Antiquity ◽  
1940 ◽  
Vol 14 (55) ◽  
pp. 280-291 ◽  
Author(s):  
Wilhelm Levison

Whithorn in Galloway and Kirkmadrine nearby are famous to the archaeologist and historian as the homes of the oldest Christian monuments in Scotland, namely the memorial stones still to be found there. They were erected in a district where the church history of Scotland originated through the efforts of St. Ninian. A few lines in Bede’s Ecclesiastical History, III, 4, contain the earliest traditions about him which have come down to us. According to this late record, ‘Nynia’ was a British bishop who brought the Christian faith to the southern Picts (australes Picti). He had got his spiritual instruction in Rome, and had his episcopal see and his last resting-place amidst other saints-at Whithorn, Ad Candidam Casam, so called after the church dedicated to St. Martin which he built of stone, a fashion unusual to the Britons. As to his age, Bede merely says that he was at work a long time before St. Columba came to the northern Picts in 565. The intercourse with Rome can hardly have been later than the fifth century; a dedication to St. Martin who probably died in 397, cannot have been made before the same century. When Bede finished his History in 731, Whithorn was under Northumbrian rule, belonging to the northern ‘province’ of Bernicia. An English episcopal seat had been erected there shortly before, having Pecthelm as first bishop (Hist. eccl v, 23); he had been a long time deacon and monk in Wessex with Aldhelm, the abbot of Malmesbury and bishop of Sherborne, famous for his writings, who died in 709. Pecthelm was one of Bede’s authorities (ib., v. 13, 18); so it has been suggested that the latter was indebted to Pecthelm for his knowledge of Ninian. Pecthelm was one of the correspondents of St. Boniface who also came from Wessex, and who wrote him a letter on a question of canonical law shortly before he (Pecthelm) died in 735. It must also be noted that Bede distinguishes clearly between Whithorn, situated amongst the British, and the Pictish country, the scene of Ninian’s missionary efforts.


2016 ◽  
Vol 109 (3) ◽  
pp. 447-466
Author(s):  
Matthew Thiessen

In his expository remarks on 1 Pet 5:13, Clement of Alexandria portrays Mark as the preserver of the apostle Peter's gospel proclamation to those who not only dwell in Rome, but also belong to the Roman elite. In this regard, Clement's testimony coincides with the near unanimous voice of the Church Fathers, who locate the composition of the Gospel of Mark in the city of Rome (e.g., IrenaeusHaer. 3.1.1; EusebiusHist. eccl.2.15.2).


Vox Patrum ◽  
2014 ◽  
Vol 61 ◽  
pp. 493-502
Author(s):  
Bogdan Czyżewski

The first Encyclical Letter of Pope Francis, commencing with the word “Lumen fidei”, contains valuable statements of the Church Fathers on the topic of faith. The Holy Father examines and interprets them in the context of his own reflections. He quotes St. Augustine (11 times), St. Irenaeus of Lyons (3 times), St. Justin and Origen (each 2 times) and the Epistle of Barnabas, Clement of Alexandria, Tertullian, St. Cyril of Jerusalem, St. Leo the Great and St. Gregory the Great. The texts of the Church Fathers, cited by the Pope, are focused on four main themes. The first is related to the way, that leads a man to faith, which is born through love looking for truth. Therefore, there is a deep relationship between two realities – fides et ratio. Faith finally demands to be shared with others, and is transmitted in the community of the Church. She is strengthened by the fact, that it bears fruit, and will change the lives of those, who believe.


Vox Patrum ◽  
2011 ◽  
Vol 56 ◽  
pp. 495-515
Author(s):  
Dariusz Kasprzak

I considered the different views regarding the issues of possession, wealth and poverty in the fourth and fifth century. I focused on the concepts of the fifth-century theologian (St. Ambrose, the Bishop of Milan, St. Augustine the Bishop of Hippo), pioneers of the western monastic theology and also the earliest monastic theologians and the heterodox pelagianist writers. They regarded soteriological perspective of Christianity. In that early period the socio-economic view did not constitute a doctrine. We can distinguish two essential approaches to the issue of possession in the teaching of the Church Fathers in the fourth and fifth century: a realistic and a pessimistic attitude. (The optimistic version regarded the possession of wealth as the result of Divine Protection and as a reward for pious Christian life. Both those models presumed that all the earthly goods were created by God and that people are only the temporary stewards of the goods given them for use. The realistic approach emphasized that everything which God has made was good and there was nothing wrong with owning possessions but it denounced the unjust means by which it is sometimes achieved or used. The pessimistic approach of Anchorites (monas­ticism, orthodox and heterodox ascetics) accepted the possession of goods which were made with one’s own hands. Everything which was not necessary should be given as alms. Coenobitic monks didn’t have anything of their own because everything belonged to the monastery. Their superior decided how everything could be used. The heterodox followers of Pelagius condemned shared of private property at all, and shared the view that voluntarily poverty was the only possible way for Christian.


2021 ◽  
Vol 2 (1) ◽  
pp. 14-23
Author(s):  
Leti Yulita Samai ◽  
Hendi Hendi

Abstract: The doctrine of the personal personality of Jesus Christ is still controversial today. Jesus Christ is the central figure and has the highest authority in Christianity, Jesus Christ is trusted by Christians because He is the Savior of all mankind, the proof that He is the Savior is through the Incarnation of the divine nature taking Mary's human nature so that Jesus Christ has two natures in His person namely, divine and human, the nature of Jesus is distinguishable but inseparable. However, a Christian figure in the fifth century, Nestorius, gave the opinion that Jesus Christ had separate divine and human natures in two distinct persons. It was Nestorius's teaching that became a major debate and rejection by Church fathers such as Cyril of Alexandria and rejected Nestorius's teaching in the Church. The author uses the method of text analysis or exegesis from Hebrews 4:12-14 which includes syntactic and semantic analysis, the semantic content will be analyzed by interacting with other texts such as the Bible and the writings of the Church Fathers. :12-14 to make comparisons with the teachings of Nestorius. Based on the results of the research in Hebrews 4:12-14 and the opinion of the church fathers, it shows that Nestorius' teaching is heresy and should not be accepted in the Church. Jesus Christ is fully God and human because in Him there are two natures or natures, namely divine and human and these two natures cannot be separated in two different persons, if the person of Jesus can be separated then He cannot die, rise and save all mankind and it is useless to believe in Him.Abstrak: Doktrin tentang personalitas pribadi Yesus Kristus masih menjadi kontroversi sampai zaman sekarang. Yesus Kristus adalah tokoh sentral dan memiliki otoritas tertinggi dalam Kekristenan, Yesus Kristus dipercaya oleh umat Kristiani karena Dia adalah Juruselamat bagi seluruh manusia, bukti bahwa Ia adalah Juruselamat yaitu melalui Inkarnasi natur keilahian menggambil natur kemanusiaan Maria sehingga Yesus Kristus memiliki dua natur dalam pribadi-Nya yaitu ilahi dan manusiawi, natur Yesus dapat dibedakan tetapi tidak bisa dipisahkan. Namun tokoh Kekristenan pada abad ke-lima yaitu Nestorius memberikan pendapat bahwa Yesus Kristus memiliki natur ilahi dan manusiawi yang terpisah dalam dua pribadi yang berbeda. Pengajaran Nestorius inilah yang menjadi perdebatan besar dan penolakan yang dilakukan oleh para bapa Gereja seperti Cyril dari Alexandria dan menolak pengajaran Nestorius dalam Gereja. Penulis menggunakan Metode analisis teks atau eksegesis dari surat Ibrani 4:12-14 yang mencangkup analisis sintaksis dan semantis, isi semantis akan dianalisis dengan berinteraksi pada teks-teks lain seperti Alkitab dan tulisan para Bapa Gereja, Selanjutnya Penulis juga mengambil hasil teks eksegesis Ibrani 4:12-14 untuk menjadikan bahan perbandingan dengan ajaran Nestorius. Berdasarkan Hasil penelitian Ibrani 4:12-14 dan pendapat para bapa Gereja menunjukan bahwa pengajaran Nestorius adalah bidah dan tidak sepantasnya diterima dalam Gereja. Yesus Kristus sepenuhnya Allah dan manusia karena dalam diri-Nya terdapat kedua natur atau kodrat yaitu ilahi dan manusiawi dan kedua natur ini tidak dapat dipisahkan dalam dua pribadi yang berbeda, jika pribadi Yesus dapat dipisahkan maka Dia tidak dapat mati bangkit dan menyelamatkan seluruh umat manusia dan sia-sialah beriman kepada-Nya.


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