In general, for the formation of the Christian thought probably the most important was its early period when this presently dominant religion was searching to define itself. The Romans widely propagated Greek culture and in this way Christianity found itself in the Greco-Roman society amidst pronounced philosophical and religious confrontation. It was integration of competing philosophies and of the rich Hellenistic philosophical heritage into the Christian world view that served as a winning strategy for the Christian religion. Before the first statements regarding the general doctrine of the church were made in the 4th century, philosophical theology was becoming more important than direct revelation in determining the essential Christian doctrines. At the same time, not all of the early church scholars had the same view on the available heritage of secular knowledge, which was mainly Greek. For instance, Tertullian in 2nd century treated the secular knowledge as unnecessary in comparison to scriptures, but his coeval Clement of Alexandria defended the usefulness of the Greek secular heritage, and of philosophy in general, as a proper addition to the gospel. In the 3rd century Origen of Alexandria went even further and claimed that there actually was a philosophical school that through reason confirmed the gospel. For Origen this school was represented by the philosophy of Neoplatonists - the further development of Platonic philosophy initiated by Plotinus - with its views on the essence of God and divine relation to the world and man. In the end, this position of Origen prevailed and thus Neoplatonism assumed the role of the basic philosophical theory that to a large degree would define the initial development of the Christian theology. To this school religious and mystical aspects are attributed which distinguish it from the traditional form of metaphysical dualism of Plato, who laid the basis for dualistic perception of Idea and Matter so that the surrounding reality was viewed as a mere image of a higher truth, which in its turn was the abstraction (Plato 1999). Plotinus did not think he presented a new version of Platonic philosophy, and maintained that he was actually interpreting original Platonic doctrines. Still, in the process of such interpretation he created almost completely new philosophy. Neoplatonism absorbed some Aristotelian elements and notions from other traditions, and in the end turned out to be deeply religious, because it confronted the spirit and the flesh, which can be related to Plato's more general distinguishing between Idea and Matter, because via notions of the nous and the world soul it introduced the metaphysical proposition of mediating agents which pass the power from the divine One, and because it called for rejection of the sensual world through a severe asceticism. All this was appealing to the Christian church and Neoplatonism entered the Christian theology of the Roman empire. In this way, the Christian theology absorbed the Greek vision of passionless philosophical God reminiscent of the transcendental Neoplatonic concept of One, and the Christian Platonists were employing elements of Platonism to defend the
Many elements of modern Western world views are inherited from the Greco-Roman and late antique and medieval Christian philosophies. Schools of thought within them, however, did not develop separately but rather since the 1st century A.D. they were mingling together and combined old traditional world views with a newer world outlook…
The first one is God according to him is infinite goodness. The conclusion he draws from this is if God truly exists, evil has no place. Since evil is in its place, therefore, there is no God. This argument looks simple and straightforward to me. How an imperfect and corrupt world emerges out of that infinite goodness of God.
In the reality of everyday experience such statement reflects the truth in man’s thoughts and actions which depict how each human being performs or executes oneself in order to achieve better ends that fulfill one’s general objective of yielding to quality life and character.
He further presents a defying and vintage statement of the ambitions of human life in both an eternal and temporary view. Origination of the Concept: The Treatise of Happiness originates from St Thomas Aquinas's philosophical literature works of Summa Theologica, the intention of this literal work was to act as a guide for beginners in matters of theology and as a guide of all the central theological teachings of the Catholic Church.
This historically complex relationship has been responsible for notable fissures in the development of Christianity. In turn, thinkers conceive this relationship in various ways. This props on the premise that Christianity shares a given political philosophy that corresponds to its nature and teachings.
This critical issue revolves around the problem of human freedom, or lack of it, in the most general sense, and in a practical relation to the social organisation as well. Of course, we must be aware of the limitations inherent to attempts to compare attitudes towards such a complex philosophical problem between its modern interpretations and the views of almost a millennium ago, as even the revolutionary thinkers were embedded in the historical context of their time, with its dogmatic and world outlook influences.
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However, what he is most renowned for and what makes him still an integral part of scholastic research in the study of the theory of rights is his enduring work Summa Theologica in which he expounds his systematic theology of the quinquae viae.
Summa Theologica (1265-1274) contains the gist of St Thomas's view on all aspects of Christianity including the core teachings of his age.
The history of the Christian thought serves as a good example of such intermingling and differentiation that defined its course of development and caused similarities and contrasts between the Christian thought and the