Dr Paul Allen

The most important question, of course, is “What were the middle ages? What was the character of them?” In textbooks, maybe a hundred years ago, they were often referred to as the “Dark Ages” and that was a wonderful way of being able to say nothing important happens and we can skip it. And there’s a, particularly, a Protestant tendency to do that. Okay, Augustine died, when exactly did Luther come along? Let's go from one good guide to another and let's ignore the fact that there are only about eleven hundred years between them and surely nothing much could have happened in those eleven hundred years. Let's get to the Reformation. Well, they weren’t a Dark Age. They were, in fact, an age of a great deal of cultural and intellectual and ecclesiastical accomplishment that is very important and we need to take a serious look at. Dark Ages (ca. 1200–800 BC): Mass Migrations and Development of Homeric Epics. The Dark Ages were a time of great migrations and devel

The first sentence of sacred Scripture sets forth the affirmation upon which everything else is established: “ In the beginning , God created the heavens and the earth” (Gen. 1:1). Three fundamental points are affirmed in that first sentence of Scripture:  (1) there was a beginning;  (2) there is a God; and,  (3) there is a creation.  One would think that if the first point can be established firmly, the other two would follow by logical necessity. In other words, if there was indeed a beginning to the universe, then there must be something or someone responsible for that beginning; and if there was a beginning, there must be some kind of creation. For the most part, although not universally, those who adopt secularism acknowledge that the universe had a beginning in time. Advocates of the big bang theory , for example, say that fifteen to eighteen billion years ago, the universe began as a result of a gigantic explosion.  However, if the universe exploded into being, wh

The Theotokos of Vladimir, one of the most venerated of Orthodox Christian icons of the Virgin Mary. (Photo credit: Wikipedia ) Revelation 22:1-6 Then he showed me a river of the water of life, clear as crystal, coming from the throne of God and of the Lamb, 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations. 3 There will no longer be any curse; and the throne of God and of the Lamb will be in it, and His bond-servants will serve Him; 4 they will see His face, and His name will be on their foreheads. 5 And there will no longer be any night; and they will not have need of the light of a lamp nor the light of the sun, because the Lord God will illumine them; and they will reign forever and ever. 6 And he said to me, “These words are faithful and true”; and the Lord, the God of the spirits of the prophets, sent His angel to show

Martin Luther, author of the text of Christ lag in Todes Banden, and who, with Johann Walter, also wrote the melody (Photo credit: Wikipedia ) Martin Luther wasn't prone to compromise. He famously said in his sermon "Knowledge of God 's Will and Its Fruit": The world at the present time is sagaciously discussing how to quell the controversy and strife over doctrine and faith, and how to effect a compromise between the Church and the Papacy . Let the learned, the wise, it is said, bishops, emperor and princes, arbitrate. Each side can easily yield something, and it is better to concede some things which can be construed according to individual interpretation, than that so much persecution, bloodshed, war, and terrible, endless dissension and destruction be permitted. Here is lack of understanding, for understanding proves by the Word that such patchwork is not according to God's will, but that doctrine, faith and worship must be preserved pure and unad

Aquinas ’s Summa contra gentiles , written to combat Greco- Arabic philosophy , is the greatest apologetic work of the Middle Ages and so merits our attention. Thomas develops a framework for the relationship of faith and reason that includes the Augustinian signs of credibility. He begins by making a distinction within truths about God.  On the one hand, there are truths that completely surpass the capability of human reason, for example, the doctrine of the Trinity . On the other hand, many truths lie within the grasp of human reason, such as the existence of God. In the first three volumes of the Summa contra gentiles, Thomas attempts to prove these truths of reason, including the existence and nature of God , the orders of creation, the nature and end of man, and so forth. But when he comes to the fourth volume, in which he handles subjects like the Trinity, the incarnation, the sacraments, and the last things, he suddenly changes his method of approach. He states that these

Saint Augustine of Hippo, The authority of Scripture he held in even higher esteem than that of the Church. Because the Scriptures are inspired by God , they are completely free from error and are therefore to be believed absolutely.2 Such a view of authority would seem to imply that reason has no role to play in the justification of belief, and sometimes Augustine gives that impression. He asserts that one must first believe before he can know.3 He was fond of quoting Isaiah 7: 9 in the Septuagint version : “Unless you believe you shall not understand.” The fundamental principle of the Augustinian tradition throughout the Middle Ages was fides quaerens intellectum: faith seeking understanding. But certain statements of Augustine make it clear that he was not an unqualified authoritarian. He maintained that authority and reason cooperate in bringing a person to faith. Authority demands belief and prepares man for reason, and reason in turn leads to understanding and knowledge.