By Bamber Gascoigne
This quantity tells the tale of Christianity throughout the person women and men who formed it. it's a tale of immense undertakings and mind-blowing successes in addition to ferocious intolerance, greed and bloodshed. Bamber Gascoigne strains a transparent direction via a classy background, exploring the reasons, the passions, the fears and the achievements of the Christians. His procedure is aim and he writes in a conversational type, targeting moments of important element and an unlimited and sundry forged of characters.
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Extra info for A Brief History of Christianity (Updated Edition)
How, exactly, did he acquire human knowledge, if at all? From the third century through the eighth, Christian exegetes (both Greek and Latin) were deeply divided on the issue of whether Jesus in fact progressed in human knowledge. However, from the eighth century to the thirteenth, almost all Latin expositors denied that Jesus truly so progressed. Indeed, afﬁrmation of real progress in knowledge would be interpreted, by the mideighth century, as a mark of christological dualism. Therefore, one who maintained that Jesus did really grow in human knowledge could expect to be stigmatized, on this issue at least, as heterodox.
None will concede that Jesus was ever ignorant in every respect of those things which he eventually came to experience. ’’46 Did Christ, then, progress on the level of acquired knowledge? Once more, the medieval scholastics under consideration begin by introducing a distinction, this time between an increase in acquired knowledge according to its essence (secundum essentiam) and an increase in knowledge according to experience (secundum experientiam). 47 Christ’s new experience, then, does not really create any new knowledge; no new habit is generated.
Bonaventure’s more complex and more suspicious appropriation of the Aristotelian position and his enthusiasm for Platonic-Augustinian epistemological assumptions, as well as his fear that progress would involve Christ in error, ignorance, and sin, discouraged him from believing that Christ could, or did, acquire new human knowledge as a result of his human empirical experience. On the other hand, Thomas’s relatively enthusiastic acceptance of the Aristotelian epistemological position, at least so far as it related to the issue of experientially-acquired and sensory-based knowledge, allowed him, perhaps even compelled him, to afﬁrm that Christ progressed in human knowledge and augmented the store of habitus in his passive intellect.