This week I am reading a great book from one of the world’s leading theologians, Alister McGrath, Professor of Science and Religion at the Oxford University. The book is titled: Christianity: An Introduction and would like to share with you some of the most useful facts and insights of the world most numerous religion.

The book is divided in three parts and provides the history of Christianity from its origin to the present day. McGrath offers a comprehensive overview of Christianity, its development, and examines many debates and discussions which are important for Christian beliefs and practices. His style of writing is clear, understandable and engaging.

In this article I will write about one interesting section from his book: how prominent Church fathers and theologians from the period 100-451 (patristic time) have approached the relation between Christianity and culture. I base my insights from McGrath’s book.

The Patristic period was one of the most dynamic and productive periods in Christian theology. It was a period when Christian faith and Christian teaching were systematically formed. The Patristic period covered the time from the end of the New Testament writings (100) till the ecumenical council in Chalcedon (451.). In that period Church fathers and theologians have profoundly contributed to Christian belief and Christian theology. Some of the influential Church fathers and theologians in the patristic period were Justin Martyr, Irenaeus Lions, Origen, Tertullian, Athanasius and Augustin of Hippo.

Christianity and Culture

Justin Martyr (100-165) lived in the 2nd century and wrote significant text the First Apology. He elaborated the concept the “seeds of Christianity.” According to Justin, God sowed a seed of truth and wisdom all over the world. In that way God gradually revealed Logos (Jesus Christ) until final revelation of Truth was reached through the incarnation of Logos. For this reason, it was not necessary to reject Greek literature and classical philosophy (for instance Socrates and Plato), but rather what is good and noble is to be kept. Justin advocated a dialogue between the Church and Culture.

Tertullian (155-240), another important early Christian theologian, sharply opposed such thinking. His statement was well known: “What does Athens have with Jerusalem? What does the Platonic Academy have with the Church?” Tertullian claimed that the Church should preserve its identity from the secular influences of culture which is both intellectually and morally polluted. Tertullian opposed that Christians use secular and pagan sources in philosophy, literature, rhetoric, etc.

However, soon it became apparent that these disciplines enable a person to perfect his or her writing and preaching. It may help Christians to even better proclaim Christian teaching to those who do not belong to the Church. Some other have emphasised that every true wisdom and truth has its origin in God, and Christians do have a right to acknowledge it wherever they are.

Finally, the early Church adhered to Augustine (354-430), who advocated the attitude of “critical appropriation of classical culture”. Augustine took an example from the Old Testament: exodus from Egyptian slavery. The narrative tells how the Israelis had left their Egyptian idols, but took Egyptian treasure and silver in order to use them for good purposes. Similarly, Augustine believed that classic Greek literature contains valuable elements, both for a person’s intellectual and moral advancement.

Everything what is good, moral and true should not be dismissed, but should serve the Christian faith and good purposes.

This does not mean that Christianity and culture always share the same values. It indicates rather that Christianity should support, appreciate and learn from sources which are different from their own beliefs and doctrines and value everything what is good and true. When Christians enter in a dialogue with culture, this does not mean to lose Christian identity and compromise the message of the Gospel, but rather point out and nourish those virtuous elements which we share together as a human race and can agree upon.