Summary Of The Story Of Christian Theology
The first part of Olson's The Story of Christian Theology introduces the reader to conflicting Christian Visions in the Second Century. First, Olson defines theology as "the church's reflection on the salvation brought by Christ and on the gospel of that salvation proclaimed and explained by the first- century apostles." (25). However, the story of Christian theology has continually been interwoven with the understanding of the Doctrine of Salvation (Soteriology). While Jesus was on earth, and even during the lifespan of his disciples there was no need for theology as one could ask them directly for the clear understanding of the doctrine of salvation. However with the death of Jesus' last disciple- John, Christian theology reached a turning point.
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In an attempt to fill the gap, the apostolic fathers were given authority of maintaining church discipline and clear orthodoxy.
Olson points out in the introduction of The Story of Christian Theology that "no doctrine of Christianity ever developed out of thin air. Every belief-whether considered 'orthodox' (theologically correct), or 'heretical' (theologically incorrect)- arose because of a challenge". (15). The apostolic fathers, and apologists of the second century were the first to respond to some of the heretical claims that arose in their context. As a result of their responses, several historic doctrines developed. The beginning of many of these are covered in Olson's first four chapters, including the development of Jesus as the Logos, the doctrine of the trinity and the theory of recapitulation.
One significant doctrine discussed in Part I is the doctrine of Jesus as the Logos. Christian theology was
developed with a philosophical influence, specifically of a Greek (Hellenistic) nature. This influence stemmed from second century writers attempting to convince Roman Emperors, like Marcus Aurelius to consider the truths of Christianity. Christianity at this time was imbedded in a context of persecution. Second century Christian apologists attempted to deter the empire's persecution by defending the truth of Christianity "on the basis of the philosophies of Platonism and Stoicism-or an amalgam of the two- that were widely accepted" (p.56). As a result of this, from the second century on, Christian theology would always be related to philosophy. Justin Martyr was one of the first to do this, and he did so by explaining Christ as the Logos of God. He used the analogy of fire saying "like fire kindled from fire, that from which many can be kindled is by no means made less, but remains the same" (p.60). In this 2nd Century philosophy embedded context, the Logos was a commonly understood term. The Logos was a mediator between God and his creation. Justin took this common understanding and applied it to Jesus, calling him the "Logos Spermatikos" or "The seed of the Logos" (p.61). He combined a Hellenistic understanding of the Logos to the biblical explanation of the Word of God in John 1 and saw Jesus as one with God, and his co-creator. In this Justin was able to explain how Christians can worship Jesus and remain monotheists. Justin was able to develop a Logos Christology that served as the foundation for which the doctrine of the Trinity would build upon.
In an attempt to fill the gap, the apostolic fathers were given authority of maintaining church discipline and clear orthodoxy.
Olson points out in the introduction of The Story of Christian Theology that "no doctrine of Christianity ever developed out of thin air. Every belief-whether considered 'orthodox' (theologically correct), or 'heretical' (theologically incorrect)- arose because of a challenge". (15). The apostolic fathers, and apologists of the second century were the first to respond to some of the heretical claims that arose in their context. As a result of their responses, several historic doctrines developed. The beginning of many of these are covered in Olson's first four chapters, including the development of Jesus as the Logos, the doctrine of the trinity and the theory of recapitulation.
One significant doctrine discussed in Part I is the doctrine of Jesus as the Logos. Christian theology was
developed with a philosophical influence, specifically of a Greek (Hellenistic) nature. This influence stemmed from second century writers attempting to convince Roman Emperors, like Marcus Aurelius to consider the truths of Christianity. Christianity at this time was imbedded in a context of persecution. Second century Christian apologists attempted to deter the empire's persecution by defending the truth of Christianity "on the basis of the philosophies of Platonism and Stoicism-or an amalgam of the two- that were widely accepted" (p.56). As a result of this, from the second century on, Christian theology would always be related to philosophy. Justin Martyr was one of the first to do this, and he did so by explaining Christ as the Logos of God. He used the analogy of fire saying "like fire kindled from fire, that from which many can be kindled is by no means made less, but remains the same" (p.60). In this 2nd Century philosophy embedded context, the Logos was a commonly understood term. The Logos was a mediator between God and his creation. Justin took this common understanding and applied it to Jesus, calling him the "Logos Spermatikos" or "The seed of the Logos" (p.61). He combined a Hellenistic understanding of the Logos to the biblical explanation of the Word of God in John 1 and saw Jesus as one with God, and his co-creator. In this Justin was able to explain how Christians can worship Jesus and remain monotheists. Justin was able to develop a Logos Christology that served as the foundation for which the doctrine of the Trinity would build upon.