Class Notes (806,815)
Canada (492,451)
Humanities (49)
HUM 130 (5)

tutorial questions.docx

3 Pages
Unlock Document

Simon Fraser University
HUM 130
Brook Pearson

25 Sept Justin Martyr, Dialogue with Trypho, a Jew; Augustine, City of God, Book 19, chs. 7-18, 24-28 By the time the Church develops into a more established institution, the concept of religion that it promulgates has morphed from its earlier incarnation as what amounted to a mystery cult that operated within the context of the Roman empire. Our two readings this week are drawn from two distinct periods of development within this period—the second and early fifth centuries CE. Justin Martyr (100-ca. 165 CE) writes in a climate where Christianity is generally tolerated, but working hard to communicate itself in a context where the prestige ways of explaining the world lie outside the boundaries of Christianity. In Dialogue with Trypho, Justin is trying to do two things: (1) to prove that Christianity is the fulfillment of Judaism, and (2) that this constitutes the universal law that now governs all people. Augustine of Hippo (354-430), a bishop in Roman North Africa, writes at a time when Christianity is now essentially the official religion of Rome (decrees by the Roman emperor Theodosius I [r. 379-95] had made pagan religious practice illegal), though the splitting of the Empire after Theodosius’s death leads to a time of uncertainty over its future. The City of God is, in part, an attempt to identify the now Christian Roman Empire directly with the kingdom of God on earth. QUESTION: How do the two writings in question compare with regard to their ideas of what religion is? How do they contrast? Can you offer any explanations for these comparisons and elements that contrast? 2 Oct selections from the Qu’ran, surahs 1, 2, 8, 17, 47, 67, 75, 90, 109, 114 Avicenna, The Healing, Metaphysics Sixth treatise, ch. 1, and Al Ghazali, The Incoherence of the Philosophers problem XVII The adoption of Christianity as the sole official religion of the Roman Empire under Theodosius was followed fairly quickly by the break-up of the Empire into distinct and independent eastern and western halves. One of the effects of this breakup was a similar breakup of eastern and western Christianities, where the western Empire continued the ‘Catholic’ tradition, with the bishop of Rome (eventually known as the pope) in charge of all other leaders within the Church. The eastern Empire—what became the Byzantine Empire, lasting in various shapes and sizes until the mid-fifteenth century CE— maintained a form of Christianity that was controlled by local bishops. When the western empire collapsed during the fifth century CE, and in subsequent centuries, western Europe became a tessellation of different peoples and kingdoms, while the Byzantine Empire maintained its structural control in a form that was still recognizably Roman. The political influence of the Catholic Church in ‘Christendom’ (the various nations that made up western Europe’s eventually entirely Christian political powers) was always tenuously opposed
More Less

Related notes for HUM 130

Log In


Don't have an account?

Join OneClass

Access over 10 million pages of study
documents for 1.3 million courses.

Sign up

Join to view


By registering, I agree to the Terms and Privacy Policies
Already have an account?
Just a few more details

So we can recommend you notes for your school.

Reset Password

Please enter below the email address you registered with and we will send you a link to reset your password.

Add your courses

Get notes from the top students in your class.