more results...

Generic selectors
Exact matches only
Search in title
Search in content
Post Type Selectors
Search in posts
Search in pages
HISTORY of Christian Theology

Birth of the Modern Era

Our modern world grew out of Protestantism. The Protestant Reformation challenged the importance of dogmas and tradition in favor of reason and the importance of the individual. The birth of the modern era was painful and bloody as the world was turned upside down.
A century of religious wars resulted in a paradigm shift in which authority no longer flowed downward from the few on top but instead flowed up from the individual. This was a global shift affecting religion, the political structure, and how we understand the world.

This emerging freedom of thought sparked the scientific revolution in the seventeenth century, which ushered in a wave of technological advancements and cultural changes which radically transformed society and individual worldviews, creating debate regarding the whole spectrum of existence including the metaphysical realm as well or our material universe. The modern Era was born.1

The Medieval Worldview

The medieval world viewed the Divine as being intimately intertwined with nature which consequently reflected God’s will and grace. This perspective was articulated by Thomas Aquinas as he tried to reconcile apparent contradictions between established theological traditions and the Bible as well as with Aristotle’s newly discovered attractive worldview of fulfillment being realized through living a rational, ethical life without any reference to God. Aquinas made a distinction between God’s creative grace which infused nature, including human nature, and the supernatural theological grace necessary for salvation. He argued that ultimate human fulfillment (our telos or end) is realized by seeking completion in God. Aristotle taught that our completion is simply realized by living a virtuous life in accordance with the ancient Greco-Roman virtues of prudence, justice, temperance, and courage. Later, we will see how Nietzsche claimed that with the death of God, humans have no telos, introducing nihilism as a fundamental principle of postmodern thought.

The medieval worldview was based on Augustine’s sin paradigm which revolved around the creation, the fall, sin, and redemption through the incarnation of God in Jesus and his crucifixion and resurrection. As fallen creatures, humans were incapable of saving themselves and were dependent on God’s grace, but they were expected to cooperate with that grace in order to benefit from it.

Protestant theology emphasized the sovereignty of God and the total depravity of man, placing salvation entirely in God’s hands. Interestingly, by emphasizing the sovereignty of God and his right to arbitrarily save and condemn, God began to be extracted from nature and the natural order of the cosmos. God could change anything at his whim, so his will was above nature, or “supernatural.” This form of ultimate sovereignty was first expressed by Duns Scotus in the thirteenth century. Around the same time, Occam’s Razor cut off Plato’s world of forms, severing God from that natural world and introducing a radical concept called nominalism. Protestant theology naturally flowed out of Scotus’s and Occam’s spring to become a raging river flooding Europe with a new way of thinking. Beyond religion, this questioning of tradition and authority found fertile ground with scholars of the natural world, philosophers and political theorists.2

Aristotle’s Harmonious Geocentric System

Aristotle
The scholars of the medieval world who studied nature were called natural philosophers. Today, we would refer to these individuals as scientists. Natural philosophers tried to discover the underlying truths of the material world and the hidden relationships among these truths. According to Aristotle’s philosophy, everything has a telos or purpose to which it is attracted based on its innate essence. Catholic theologians loved this concept. Augustine equated the human attraction to virtue and beauty as an inborn human desire for God. Aquinas referred to this attraction as God’s creative grace. The underlying motive of the natural philosopher was to deepen understanding of these natural principles and attractions in an effort to glorify God.

Natural philosophy was based on Aristotle’s harmonious geocentric system of nature. This encompassed division into categories, his vast analysis of the natural world, and an integrated explanation of how the universe worked. According to Aristotle, the earth was the center of the universe because it was its heaviest object. The universe consisted of a hierarchy based on the weight of four sublunar elements—earth, water, fire and air—and one very light, unknown heavenly element called quintessence of which the sun, planets and stars were made.

The natural state of each element was to remain in its prescribed position. Physical objects fall to the earth because union with the earth is their natural telos. So, when a substance is separated from its natural position, natural motion will move it back to its rightful place in a straight line from the center of the earth, which was also the center of the universe. This natural motion could be temporarily interrupted by violent motion when it was connected to another object acting upon it, such as throwing a rock. But once the contact was broken, the object would automatically move in a straight line toward the center of the earth back to its natural location. The reason things that were thrown didn’t fall straight down was that the motion of throwing the object created ripples in Aristotle’s air element which continued to push the object. In the heavens, the natural motion was different. It was circular. The universe consisted of fifty-five concentric crystalline spheres that circled the earth, each sustaining different heavenly bodies. Each of these spheres rotated around the earth in perfect circles at a consistent set speed.

Aristotle’s cosmos was a harmonious, interlocking system involving the universe, physics, biology and the purpose of life. It was a beautiful orderly paradigm and circumscribed everything into one rational system. However, because it was a unified system, if one part did not work, the whole system would fall apart. The Catholic Church adopted Aristotle’s science and built centuries of fundamental doctrines base on this pagan Greek philosopher’s teachings, such as the transfiguration of the Eucharist. So anything that threatened the Aristotelian system threatened the authority of the Church, the supreme power of Europe.

Early Steps to the Scientific Revolution

Aristotle’s system was entrenched, and it would require a lot of groundwork to overturn it. From Ptolemy in the second century to Newton in the seventeenth century, astronomers observed problems with Aristotle’s concept of the universe, but because there was no other cohesive system to replace it, Ptolemy and others either questioned their observations or fabricated explanations for the discrepancies. Various items needed to fall into place to create enough doubt in Aristotle’s worldview to be able to overthrow it.

Around the time Martin Luther was dealing with Rome, the astronomer Nicholas Copernicus (1473–1543) took the first major step to dethrone Aristotle’s science when he published his findings that the earth circled the sun. He realized the potential repercussion, so when he published his discoveries and mathematical calculations, he called his findings a simple hypothesis for other astronomers to investigate and he dedicated his work to the pope, who was an avid stargazer. This limited graceful approach kept his work under the radar for sixty years until the brash outspoken genius Galileo Galilei (1554–1642) looked into his new and improved telescope and openly proclaimed to the world that the earth orbited the sun. Copernicus’s book was banned, and Galileo was forced to recant. However, that did not silence him. In 1632, he published his book Dialogue on the Two Chief Systems of the World, which vindicated Copernicus with great precision and lambasted the archaic medieval views. He posited that truth established by math and pure logic provided a more solid foundation on which to build one’s understanding of the universe than Church dogma. Galileo was placed under house arrest for the rest of his life, but the genie was out of the bottle and could never be put back.

In the meantime, the English statesman and philosopher Sir Francis Bacon (1561–1626), argued for replacing the deductive approach to study scientific truth with an inductive approach involving careful observation of experiments based on a skeptical methodology and reason. The prior deductive method emphasized theory over observations and kept Aristotle’s system viable, Bacon is credited with being one of the fathers of the scientific method—along with his namesake Roger Bacon and others—and the father of empiricism, which is the theory that all knowledge is derived from sensory experience.

Mathematician and Philosopher René Descartes (1596–1650) stressed the need for each step of a scientific experiment to produce a measurable result which could be expressed in mathematical terms. In his 1632 book, Galileo combined Descartes’s recommendation with Bacon’s inductive approach to articulate his five-step scientific method consisting of 1) careful observation of natural phenomena and experiments, 2) formation of a general theory induced from the data, 3) testing the theory with verified results, 4) applying mathematical measurements to test the results, and 5) proposition of a final hypothesis. Modern science was born spawning a plethora of inventions and the discovery of one natural law after another.

New scientific instruments were invented providing ways to make and record detailed observations. Around 1590, Hans and Zacharias Janssen invented the microscope. In 1608, Galileo invented the telescope, and three years later he invented the thermometer. In 1650, Christian Huygens invented the pendulum clock, making precise measurements of short time intervals possible. The same year, Otto von Guericke invented an air pump allowing humans to create a vacuum, (which Aristotle had said would be impossible), and in 1643, Evangelista Torricelli invented the barometer enabling scientists to measure air pressure during experiments.3

New mathematical discoveries also enabled scientists to perform the complex calculations necessary to make sophisticated continuous measurements. In 1603, Francois Viéte simplified the algebraic system of symbols. In 1614, John Napier invented logarithms. In 1637, René Descartes developed analytical geometry, and in the mid-1660s Sir Isaac Newton and Gottfried Leibniz independently discovered calculus.

With these tools, scientists began to substantiate their observations which contradicted Aristotle’s harmonious system in various ways. Johannes Keplar (1571–1630) showed that the planets’ orbits were elliptical, not circular. Galileo proposed his game-changing idea of inertia to replace Aristotle’s concept of natural motion. Galileo argued that the velocity of movement remains constant until some outside force slowed it, so an object’s state of movement was just as natural as being stationary.

In 1687, Isaac Newton published his three laws of motion: 1) the law of inertia stating that every object remains in its state of motion or rest until an external force alters this static condition, 2) the law of acceleration asserting that the change in motion of an object is directly proportional to the force acting on it, and 3) the law of action and reaction maintaining that for every action there is an equal and opposite reaction. He also proposed his law of universal gravitation, which solved the problems involving the movement of celestial bodies.

What was so outrageous about Galileo’s and Newton’s ideas was the concept that nature operated according to its own laws without God’s miraculous sustaining power, and that humans could discover and understand these natural laws independent of any Church authority or philosophical tradition. Doubt, instead of the certainty of dogma, became the impetus for discovery.  The Modern Age, with a worldview based on reason as the arbiter of truth, finally replaced Aristotle’s system.4

Most of these early modern scientists remained deeply religious and believed God had created these natural laws, and their work was helping people to discover God’s role in the world.

 

Additional Resources

on Amazon:

The Golden Thread

The Golden Thread: A History of the Western Tradition, Volume I: The Ancient World and Christendom

by James Hankins and Allen C. Guelzo

"...a monumental work of reclamation and revival...The Golden Thread comes as a history, an argument, a treasure hoard." — The Wall Street Journal. It is a sweeping, resource-rich history of the ancient world and Christendom—designed for students and lifelong learners alike, and faithful to the enduring legacy of the Western tradition. This is Volume I of a two-part series tracing the story of Western civilization from antiquity to the modern age. Where do the threads that form the Western tradition originate, and how were they woven together over the two and a half millennia before A.D. 1500? What are the sources of our modern ideas about science, freedom, equality, law, good government, and virtue? These are the questions explored in The Golden Thread, Volume I: The Ancient World and Christendom. The story begins with the seminal culture of the classical Greeks and moves through the Hellenization of the east following the conquests of Alexander the Great. Hankins then narrates the rise and dominance of Rome and the fusion of Greco-Roman and Judea-Christian cultures in the Christian empire of the fourth century AD. The volume follows the history of Christendom from the fall of the Western Roman Empire, charts its centuries-long rivalry with the Islamic world, and culminates in the emergence of European civilization in the Middle Age and Renaissance. Written by two of the most distinguished historians of our time. It includes nearly 1000 curated images—sculptures, paintings, and artifacts—from the vaults of the West’s finest cultural institutions. Readers are not merely told what happened, but shown what was created—page after page alive with the rich architecture, sculpture, music, and painting and maps that gave visible form to the West’s most enduring aspirations.

The Roads to Modernity

The Roads to Modernity: The British, French, and American Enlightenments

by Gertrude Himmelfarb

In an elegant, eminently readable work, one of our most distinguished intellectual historians gives us a brilliant revisionist history. The Roads to Modernity reclaims the Enlightenment–an extraordinary time bursting with new ideas about human nature, politics, society, and religion--from historians who have downgraded its importance and from scholars who have given preeminence to the Enlightenment in France over concurrent movements in England and America. Contrasting the Enlightenments in the three nations, Himmelfarb demonstrates the primacy and wisdom of the British, exemplified in such thinkers as Adam Smith, David Hume, and Edmund Burke, as well as the unique and enduring contributions of the American Founders. It is their Enlightenments, she argues, that created a social ethic–humane, compassionate, and realistic–that still resonates strongly today, in America perhaps even more than in Europe. The Roads to Modernity is a remarkable and illuminating contribution to the history of ideas.

Book, The Human Quest for Meaning
 

What if the greatest crisis of our time wasn’t political, economic, or even scientific, but spiritual? The Human Quest for Meaning, presents an unflinching, scholarly, and soul-searching excavation of humanity’s deepest longings. This work cuts through the fog of postmodern relativism and the sterile worship of science to confront the core dilemma of our time: why does a civilization without God still hunger for transcendence? Drawing from ethnological studies, ancient texts, and forgotten philosophical wisdom, Hallstrom traces the arc of religious and philosophical history; not to convert, but to clarify. In a world obsessed with novelty, this book dares to remember.

In this book, readers will delve into the surprising belief systems of some of the most primitive cultures, exploring why they revered a moral Supreme Being contrary to modern theories of religious evolution. The text also revisits the foundations of Christianity, not as dogma, but as a cultural and metaphysical force that shaped the Western mind. The book further explores how modern secularism has gradually replaced meaning with a mechanistic worldview and why this replacement is now collapsing. It presents concise, accessible summaries of major world religions, from Hinduism and Buddhism to Islam, Sikhism, Taoism, and Zoroastrianism to help broaden a reader’s global spiritual literacy.

In the face of cultural amnesia, this work offers clarity and equips readers with the tools to forge their own enduring philosophy of life. Hallstrom writes with scholarly rigor but aims for accessibility, avoiding dry academic jargon while still delivering a serious intellectual exploration that reads smoothly like a story. While books on religion and philosophy are not new, Hallstrom brings a refreshingly countercultural lens.

Whether you’re a skeptic, a seeker, or a believer, The Human Quest for Meaning will challenge your assumptions, deepen your worldview, and perhaps even awaken something within you.

Available in hardback, audio, paperback and e‑book.

The Lessons of History

The Lessons of History

by Will and Ariel Durant

A concise survey of the culture and civilization of mankind, The Lessons of History is the result of a lifetime of research from Pulitzer Prize–winning historians Will and Ariel Durant. With their accessible compendium of philosophy and social progress, the Durants take us on a journey through history, exploring the possibilities and limitations of humanity over time. Juxtaposing the great lives, ideas, and accomplishments with cycles of war and conquest, the Durants reveal the towering themes of history and give meaning to our own.

1 Special credit for this chapter is given to Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009); Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017); and Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009).

2 Tyler Roberts, Skeptics and Believers: Religious Debate in the Western Intellectual Tradition, (The Teaching Company, 2009), Lectures 1–4.

3 Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Lecture 46; Molly Worthen, The History of Christianity II: From the Reformation to the Modern Megachurch, (The Teaching Company, 2017), Lecture 12.

4 Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, (The Teaching Company, 2009), Lecture 46.

5 Andrew C. Fix, The Renaissance, Reformation and the Rise of Nations, Lecture 47; Lawrence Cahoone, The Modern Intellectual Tradition: From Descartes to Derrida, (The Teaching Company, 2010), Lectures 1–2.

Please share if you found this post informative.