Carl Beckwith
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199551644
- eISBN:
- 9780191720789
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199551644.001.0001
- Subject:
- Religion, Early Christian Studies
Hilary of Poitiers (c300–368), who was instrumental in shaping the development of pro-Nicene theology in the West, combined two separate works, a treatise on faith (De Fide) and a treatise against ...
More
Hilary of Poitiers (c300–368), who was instrumental in shaping the development of pro-Nicene theology in the West, combined two separate works, a treatise on faith (De Fide) and a treatise against the “Arians” (Adversus Arianos), to create De Trinitate; his chief theological contribution to the 4th-century Trinitarian debates. Scholars have long recognized the presence of these two treatises in Hilary's De Trinitate but have been unable to settle the questions of when and why Hilary did this. This book addresses these questions concerning the structure and chronology of De Trinitate by situating Hilary's treatise in its historical and theological context and offering a close reading of the text. It is argued that De Fide was written in 356 following Hilary's condemnation at the synod of Béziers and prior to receiving a decision on his exile from the Emperor. When Hilary arrived in exile, he wrote a second work, Adversus Arianos. Following the synod of Sirmium in 357 and his collaboration with Basil of Ancyra in early 358, Hilary recast his efforts and began to write De Trinitate. He decided to incorporate his two earlier works, De Fide and Adversus Arianos, into this project. Toward that end, he returned to his earlier works and drastically revised their content by adding new prefaces and new theological and exegetical material to reflect his mature pro-Nicene theology. These revisions and textual alterations have never before been acknowledged in the scholarship on De Trinitate.Less
Hilary of Poitiers (c300–368), who was instrumental in shaping the development of pro-Nicene theology in the West, combined two separate works, a treatise on faith (De Fide) and a treatise against the “Arians” (Adversus Arianos), to create De Trinitate; his chief theological contribution to the 4th-century Trinitarian debates. Scholars have long recognized the presence of these two treatises in Hilary's De Trinitate but have been unable to settle the questions of when and why Hilary did this. This book addresses these questions concerning the structure and chronology of De Trinitate by situating Hilary's treatise in its historical and theological context and offering a close reading of the text. It is argued that De Fide was written in 356 following Hilary's condemnation at the synod of Béziers and prior to receiving a decision on his exile from the Emperor. When Hilary arrived in exile, he wrote a second work, Adversus Arianos. Following the synod of Sirmium in 357 and his collaboration with Basil of Ancyra in early 358, Hilary recast his efforts and began to write De Trinitate. He decided to incorporate his two earlier works, De Fide and Adversus Arianos, into this project. Toward that end, he returned to his earlier works and drastically revised their content by adding new prefaces and new theological and exegetical material to reflect his mature pro-Nicene theology. These revisions and textual alterations have never before been acknowledged in the scholarship on De Trinitate.
Maurice Wiles
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199245918
- eISBN:
- 9780191600814
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199245916.001.0001
- Subject:
- Religion, Theology
Arianism is a fourth‐century heresy, which affirmed Christ to be divine, but not in the same full sense in which God the Father is divine. Traditional Trinitarianism, with its classical expression in ...
More
Arianism is a fourth‐century heresy, which affirmed Christ to be divine, but not in the same full sense in which God the Father is divine. Traditional Trinitarianism, with its classical expression in the Nicene Creed, emerged out of controversy with Arianism and defined Christ as being of one substance with the Father. The overall aim of the book is to trace when and where beliefs of an Arian nature have recurred in the subsequent history of Christianity. It begins with an account of the main findings of recent scholarship on fourth‐century Arianism, which involve substantial revision of the traditional picture of the faithful orthodox defending sacred truth against the evil heretics. It goes on to provide survey accounts of Gothic Christianity, of references to Arianism in the Middle Ages, and of the resurgence of Arian‐type beliefs in the continental Reformation. There is a major concentration on eighteenth‐century Britain, where many leading intellectual figures favoured a view of the Trinity close to that of early Arianism. In particular, there are detailed studies of the theological beliefs of Isaac Newton, William Whiston, and Samuel Clarke. The collapse of these views (and the similar views of many leading heterodox dissenters) into Unitarianism is traced out, and reasons for that development offered. The final chapter looks at the development of the historical study of Arianism in Britain from John Henry Newman to Rowan Williams, with special regard for the relation between the scholars’ faith and scholarly judgement. Finally a brief epilogue asks about the implication of this historical study for contemporary Trinitarian faith.Less
Arianism is a fourth‐century heresy, which affirmed Christ to be divine, but not in the same full sense in which God the Father is divine. Traditional Trinitarianism, with its classical expression in the Nicene Creed, emerged out of controversy with Arianism and defined Christ as being of one substance with the Father. The overall aim of the book is to trace when and where beliefs of an Arian nature have recurred in the subsequent history of Christianity. It begins with an account of the main findings of recent scholarship on fourth‐century Arianism, which involve substantial revision of the traditional picture of the faithful orthodox defending sacred truth against the evil heretics. It goes on to provide survey accounts of Gothic Christianity, of references to Arianism in the Middle Ages, and of the resurgence of Arian‐type beliefs in the continental Reformation. There is a major concentration on eighteenth‐century Britain, where many leading intellectual figures favoured a view of the Trinity close to that of early Arianism. In particular, there are detailed studies of the theological beliefs of Isaac Newton, William Whiston, and Samuel Clarke. The collapse of these views (and the similar views of many leading heterodox dissenters) into Unitarianism is traced out, and reasons for that development offered. The final chapter looks at the development of the historical study of Arianism in Britain from John Henry Newman to Rowan Williams, with special regard for the relation between the scholars’ faith and scholarly judgement. Finally a brief epilogue asks about the implication of this historical study for contemporary Trinitarian faith.
Maurice Wiles
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199245918
- eISBN:
- 9780191600814
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199245916.003.0006
- Subject:
- Religion, Theology
Poses a question that the preceding historical survey raises for contemporary faith. Orthodox Trinitarianism, and the Nicene Creed in which it finds classical expression, were hammered out in the ...
More
Poses a question that the preceding historical survey raises for contemporary faith. Orthodox Trinitarianism, and the Nicene Creed in which it finds classical expression, were hammered out in the course of the fourth‐century debate with Arianism. How far does the revised understanding of that debate, to which modern historical study points, put in question the kind of authority that traditional faith has normally ascribed to its outcome? The eighteenth century was able to pursue the issues in terms close to that of the original debate, because its understanding of the world and of the nature of scripture was closer to that of the fourth century than to that of the twenty‐first. Is the historical survey outlined in the book one where historical study should be freeing us from being too closely bound by our historical past?Less
Poses a question that the preceding historical survey raises for contemporary faith. Orthodox Trinitarianism, and the Nicene Creed in which it finds classical expression, were hammered out in the course of the fourth‐century debate with Arianism. How far does the revised understanding of that debate, to which modern historical study points, put in question the kind of authority that traditional faith has normally ascribed to its outcome? The eighteenth century was able to pursue the issues in terms close to that of the original debate, because its understanding of the world and of the nature of scripture was closer to that of the fourth century than to that of the twenty‐first. Is the historical survey outlined in the book one where historical study should be freeing us from being too closely bound by our historical past?
Jason Ralph
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780199214310
- eISBN:
- 9780191706615
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199214310.003.0005
- Subject:
- Political Science, International Relations and Politics
This chapter explains why the Clinton administration chose to sign, and the Bush administration chose to ‘unsign’ the Rome Treaty. Both argued that the Treaty violated the principle of sovereign ...
More
This chapter explains why the Clinton administration chose to sign, and the Bush administration chose to ‘unsign’ the Rome Treaty. Both argued that the Treaty violated the principle of sovereign consent and they both appealed to Vienna Convention on the Law of Treaties to support their argument. The chapter then asks why the US finds this argument so compelling when other democratic states are not threatened by the Court. The chapter offers an answer that goes beyond arguments that focus on America's national interests and its international responsibilities. Instead, it focuses on the cultural role that democratic consent plays in constituting America as a separate nation. The policy of opposing the ICC while offering alternative approaches to international criminal justice is, therefore, a representational practice designed to instantiate a particular image of America as well as a political move to protect the national interest.Less
This chapter explains why the Clinton administration chose to sign, and the Bush administration chose to ‘unsign’ the Rome Treaty. Both argued that the Treaty violated the principle of sovereign consent and they both appealed to Vienna Convention on the Law of Treaties to support their argument. The chapter then asks why the US finds this argument so compelling when other democratic states are not threatened by the Court. The chapter offers an answer that goes beyond arguments that focus on America's national interests and its international responsibilities. Instead, it focuses on the cultural role that democratic consent plays in constituting America as a separate nation. The policy of opposing the ICC while offering alternative approaches to international criminal justice is, therefore, a representational practice designed to instantiate a particular image of America as well as a political move to protect the national interest.
Sara Parvis
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199280131
- eISBN:
- 9780191603792
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199280134.003.0003
- Subject:
- Religion, Early Christian Studies
This chapter examines the evidence for membership of the two alliances which squared up against one another before Nicaea, including the names and numbers on both sides, and the degree to which ...
More
This chapter examines the evidence for membership of the two alliances which squared up against one another before Nicaea, including the names and numbers on both sides, and the degree to which nameable individuals committed themselves politically. The theological affinities and differences of Alexander of Alexandria’s allies are studied, particularly those of Marcellus with each of the rest. The significance of the initial calling of the ‘great and priestly synod’ for Ancyra rather than Nicaea is considered. It is argued that the synod was not originally called by Constantine but by the pro-Alexander alliance, and moved by him to his own palace to promote peace. The Synod of Antioch is discussed and dated to 324. It is argued that Marcellus had little influence on the Nicene Creed, which was not characteristic of his theology and which he never defended, but probably rather more on the canons of Nicaea.Less
This chapter examines the evidence for membership of the two alliances which squared up against one another before Nicaea, including the names and numbers on both sides, and the degree to which nameable individuals committed themselves politically. The theological affinities and differences of Alexander of Alexandria’s allies are studied, particularly those of Marcellus with each of the rest. The significance of the initial calling of the ‘great and priestly synod’ for Ancyra rather than Nicaea is considered. It is argued that the synod was not originally called by Constantine but by the pro-Alexander alliance, and moved by him to his own palace to promote peace. The Synod of Antioch is discussed and dated to 324. It is argued that Marcellus had little influence on the Nicene Creed, which was not characteristic of his theology and which he never defended, but probably rather more on the canons of Nicaea.
Sara Parvis
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199280131
- eISBN:
- 9780191603792
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199280134.003.0006
- Subject:
- Religion, Early Christian Studies
This chapter examines the moves toward a second Ecumenical Council in the years after the second depositions of Athanasius and Marcellus. Constantius’ brother, Constans, is presented as a central ...
More
This chapter examines the moves toward a second Ecumenical Council in the years after the second depositions of Athanasius and Marcellus. Constantius’ brother, Constans, is presented as a central figure in the negotiations, perhaps from as early as 340. It is argued that the decisions of the Synod of Rome, here dated to Spring 341, were not intended to be binding on the East in the absence of any Eastern bishops, but merely addressed the local problem of whether or not to continue to treat Athanasius and Marcellus as bishops in the absence of convincing evidence that they had been validly deposed. The works written by Athanasius and Marcellus in Rome at this time, the First Oration against the Arians, the Letter to Julius, and probably On the Holy Church (De Sancta Ecclesia), are examined. It is argued that all draw on a statement agreed between the two concerning a heresy, which Athanasius calls the Arian heresy and Marcellus calls Ariomania. The signatories and documents of the Eastern and Western synods of Serdica are minutely examined, and argued to show that the two alliances were now in a process of realignment. Marcellus and Athanasius were in fundamental disagreement over whether or not to issue a statement adding to the Nicene Creed, and most of the Easterners were not in as intransigent a mood as the letter written in their name might suggest. Marcellus withdrew from public engagement with the controversy shortly afterwards to obviate the need to choose between a breach with Athanasius or with his own pupil Photinus of Sirmium. He died nearly 30 years later in communion with the former, without ever having condemned the latter.Less
This chapter examines the moves toward a second Ecumenical Council in the years after the second depositions of Athanasius and Marcellus. Constantius’ brother, Constans, is presented as a central figure in the negotiations, perhaps from as early as 340. It is argued that the decisions of the Synod of Rome, here dated to Spring 341, were not intended to be binding on the East in the absence of any Eastern bishops, but merely addressed the local problem of whether or not to continue to treat Athanasius and Marcellus as bishops in the absence of convincing evidence that they had been validly deposed. The works written by Athanasius and Marcellus in Rome at this time, the First Oration against the Arians, the Letter to Julius, and probably On the Holy Church (De Sancta Ecclesia), are examined. It is argued that all draw on a statement agreed between the two concerning a heresy, which Athanasius calls the Arian heresy and Marcellus calls Ariomania. The signatories and documents of the Eastern and Western synods of Serdica are minutely examined, and argued to show that the two alliances were now in a process of realignment. Marcellus and Athanasius were in fundamental disagreement over whether or not to issue a statement adding to the Nicene Creed, and most of the Easterners were not in as intransigent a mood as the letter written in their name might suggest. Marcellus withdrew from public engagement with the controversy shortly afterwards to obviate the need to choose between a breach with Athanasius or with his own pupil Photinus of Sirmium. He died nearly 30 years later in communion with the former, without ever having condemned the latter.
David M. Gwynn
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199205554
- eISBN:
- 9780191709425
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199205554.003.0008
- Subject:
- Religion, Early Christian Studies
This chapter assesses Athanasius’ presentation of the ‘Eusebians’ as ‘Arian’. After a brief introduction to Athanasius’ highly polarized heresiological polemic, it traces Athanasius’ construction of ...
More
This chapter assesses Athanasius’ presentation of the ‘Eusebians’ as ‘Arian’. After a brief introduction to Athanasius’ highly polarized heresiological polemic, it traces Athanasius’ construction of the ‘Arianism’ which he imposes upon his opponents. A comparison between this ‘Athanasian Arianism’, the doctrines of Arius himself, and the known doctrines of Eusebius of Nicomedia and Asterius ‘the Sophist’ reveals that these two alleged ‘Eusebians’ differ theologically both from Arius’ and from Athanasius’ definition of ‘Arianism’. Indeed, Eusebius and Asterius appear to have been representative of a widespread theological position held by a significant number of eastern bishops in the first half of the 4th century, a theology expressed above all by the ‘Dedication Creed’ of the Council of Antioch in 341. The chapter then turns to the methodology through which Athanasius created his distorted polarized construct of the ‘Arian Controversy’, and concludes with a brief assessment of how this construct influences Athanasius’ interpretation of the Council of Nicaea and the Nicene Creed.Less
This chapter assesses Athanasius’ presentation of the ‘Eusebians’ as ‘Arian’. After a brief introduction to Athanasius’ highly polarized heresiological polemic, it traces Athanasius’ construction of the ‘Arianism’ which he imposes upon his opponents. A comparison between this ‘Athanasian Arianism’, the doctrines of Arius himself, and the known doctrines of Eusebius of Nicomedia and Asterius ‘the Sophist’ reveals that these two alleged ‘Eusebians’ differ theologically both from Arius’ and from Athanasius’ definition of ‘Arianism’. Indeed, Eusebius and Asterius appear to have been representative of a widespread theological position held by a significant number of eastern bishops in the first half of the 4th century, a theology expressed above all by the ‘Dedication Creed’ of the Council of Antioch in 341. The chapter then turns to the methodology through which Athanasius created his distorted polarized construct of the ‘Arian Controversy’, and concludes with a brief assessment of how this construct influences Athanasius’ interpretation of the Council of Nicaea and the Nicene Creed.
Aviad Kleinberg
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780231174701
- eISBN:
- 9780231540247
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231174701.003.0004
- Subject:
- Religion, Philosophy of Religion
Where the question of why people believe unbelievable things is raised.
Where the question of why people believe unbelievable things is raised.
Richard Swinburne
- Published in print:
- 2007
- Published Online:
- September 2007
- ISBN:
- 9780199212460
- eISBN:
- 9780191707193
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199212460.003.0010
- Subject:
- Philosophy, Philosophy of Religion
Christian doctrinal definitions (e.g., creeds) try to state doctrines in as precise a way as possible, using words — as far as possible — in literal senses. But they incorporate presuppositions which ...
More
Christian doctrinal definitions (e.g., creeds) try to state doctrines in as precise a way as possible, using words — as far as possible — in literal senses. But they incorporate presuppositions which need to be siphoned off, for example, the Nicene Creed's presupposition that the Universe consists of ‘the sky’ (Heaven) and the Earth. And they often use words in analogical and metaphorical senses. Examples of the latter in the Nicene creed are its description of the relation of the Son to the Father as ‘light from light’, and of Jesus ‘sitting’ ‘at the right hand of the Father’.Less
Christian doctrinal definitions (e.g., creeds) try to state doctrines in as precise a way as possible, using words — as far as possible — in literal senses. But they incorporate presuppositions which need to be siphoned off, for example, the Nicene Creed's presupposition that the Universe consists of ‘the sky’ (Heaven) and the Earth. And they often use words in analogical and metaphorical senses. Examples of the latter in the Nicene creed are its description of the relation of the Son to the Father as ‘light from light’, and of Jesus ‘sitting’ ‘at the right hand of the Father’.
Avery Dulles
- Published in print:
- 1987
- Published Online:
- November 2003
- ISBN:
- 9780198266952
- eISBN:
- 9780191600555
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198266952.003.0002
- Subject:
- Religion, Theology
In the creeds and for the Church Fathers, the catholicity of the Church generally meant completeness and authenticity. In the Reformation period, Roman Catholics picked up especially on the idea of ...
More
In the creeds and for the Church Fathers, the catholicity of the Church generally meant completeness and authenticity. In the Reformation period, Roman Catholics picked up especially on the idea of geographical extension. Subsequently, liberal Protestants identified Catholicism with ritualism and legalism. In the era of Romanticism, Catholics began to depict catholicity as a synonym for incarnational and sacramental religion. In the mid‐twentieth century, attention became focused on the problems of seeking unity and reconciliation in the secular world. Offsetting the accusation that religion was divisive, Vatican II presented catholicity as a progressively achieved reconciliation of diverse elements. The World Council of Churches at Uppsala (1968) depicted the Church as ‘the sign of the coming unity of mankind,’ overcoming all forms of alienation and oppression.Less
In the creeds and for the Church Fathers, the catholicity of the Church generally meant completeness and authenticity. In the Reformation period, Roman Catholics picked up especially on the idea of geographical extension. Subsequently, liberal Protestants identified Catholicism with ritualism and legalism. In the era of Romanticism, Catholics began to depict catholicity as a synonym for incarnational and sacramental religion. In the mid‐twentieth century, attention became focused on the problems of seeking unity and reconciliation in the secular world. Offsetting the accusation that religion was divisive, Vatican II presented catholicity as a progressively achieved reconciliation of diverse elements. The World Council of Churches at Uppsala (1968) depicted the Church as ‘the sign of the coming unity of mankind,’ overcoming all forms of alienation and oppression.
Lamin Sanneh
- Published in print:
- 2008
- Published Online:
- January 2008
- ISBN:
- 9780195189605
- eISBN:
- 9780199868582
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195189605.003.0008
- Subject:
- Religion, Religion and Society
Synopsis: The chapter examines Christianity's formative Western assimilation as a prelude to its overseas post‐Western development. The chapter turns to Roland Allen and the stirrings in China to ...
More
Synopsis: The chapter examines Christianity's formative Western assimilation as a prelude to its overseas post‐Western development. The chapter turns to Roland Allen and the stirrings in China to disentangle Western civilization from Christian civilization, and to show how cultural assimilation falls short of radical conversion. The material, technical infrastructure of mission hindered access in hinterland regions, and impeded the training of local leaders. The chapter recalls the Gentile basis of affirming non‐Western cultures and values. The chapter shifts to Vincent Donovan and the Catholic response to Allen. Donovan agrees with Allen, and calls for changes in Catholic missionary practice, restating the missionary mandate by redefining creed and church. The chapter presents outlines of the Maasai African Creed as an example of the indigenous discovery of the Gospel, showing how that results in Christianity being rediscovered. That is the background of the worldwide resurgence.Less
Synopsis: The chapter examines Christianity's formative Western assimilation as a prelude to its overseas post‐Western development. The chapter turns to Roland Allen and the stirrings in China to disentangle Western civilization from Christian civilization, and to show how cultural assimilation falls short of radical conversion. The material, technical infrastructure of mission hindered access in hinterland regions, and impeded the training of local leaders. The chapter recalls the Gentile basis of affirming non‐Western cultures and values. The chapter shifts to Vincent Donovan and the Catholic response to Allen. Donovan agrees with Allen, and calls for changes in Catholic missionary practice, restating the missionary mandate by redefining creed and church. The chapter presents outlines of the Maasai African Creed as an example of the indigenous discovery of the Gospel, showing how that results in Christianity being rediscovered. That is the background of the worldwide resurgence.
Ted A. Campbell
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195370638
- eISBN:
- 9780199870738
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195370638.003.003
- Subject:
- Religion, Theology
This chapter discusses the ways in which the gospel message was transmitted in ancient Christian churches that survive today, specifically, the Catholic (or “Roman Catholic”) Church, Eastern Orthodox ...
More
This chapter discusses the ways in which the gospel message was transmitted in ancient Christian churches that survive today, specifically, the Catholic (or “Roman Catholic”) Church, Eastern Orthodox Churches, Oriental Orthodox churches, and the Assyrian Church of the East. The chapter shows three ways in which the gospel message is transmitted in these churches: through their creeds, and especially the Nicene Creed; through the liturgy (also called the eucharist, the Mass, or the Divine Liturgy); and through the cycle of the liturgical year in which the events of Christ’s life are celebrated.Less
This chapter discusses the ways in which the gospel message was transmitted in ancient Christian churches that survive today, specifically, the Catholic (or “Roman Catholic”) Church, Eastern Orthodox Churches, Oriental Orthodox churches, and the Assyrian Church of the East. The chapter shows three ways in which the gospel message is transmitted in these churches: through their creeds, and especially the Nicene Creed; through the liturgy (also called the eucharist, the Mass, or the Divine Liturgy); and through the cycle of the liturgical year in which the events of Christ’s life are celebrated.
Ted A. Campbell
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195370638
- eISBN:
- 9780199870738
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195370638.003.006
- Subject:
- Religion, Theology
Chapter 5 explores how the gospel message has been received and affirmed in the ecumenical movement, the movement from the twentieth century that has sought the “visible unity” of Christian churches. ...
More
Chapter 5 explores how the gospel message has been received and affirmed in the ecumenical movement, the movement from the twentieth century that has sought the “visible unity” of Christian churches. The chapter shows that the gospel has been transmitted in the ecumenical movement through discussions and agreed statements about the unity of scripture and tradition; through the affirmation of the “apostolic faith” as it has been confessed in traditional creeds, especially the Nicene Creed; and in ecumenical liturgical reforms, that is, changes in forms of Christian worship that reflect the concerns of the ecumenical movement.Less
Chapter 5 explores how the gospel message has been received and affirmed in the ecumenical movement, the movement from the twentieth century that has sought the “visible unity” of Christian churches. The chapter shows that the gospel has been transmitted in the ecumenical movement through discussions and agreed statements about the unity of scripture and tradition; through the affirmation of the “apostolic faith” as it has been confessed in traditional creeds, especially the Nicene Creed; and in ecumenical liturgical reforms, that is, changes in forms of Christian worship that reflect the concerns of the ecumenical movement.
Carl L. Beckwith
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780199551644
- eISBN:
- 9780191720789
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199551644.003.0002
- Subject:
- Religion, Early Christian Studies
This chapter discusses the Trinitarian debates from the Council of Nicaea (325) to the synod of Sirmium (351) and the emergence of the creed from Nicaea in the West as a standard of orthodoxy.
This chapter discusses the Trinitarian debates from the Council of Nicaea (325) to the synod of Sirmium (351) and the emergence of the creed from Nicaea in the West as a standard of orthodoxy.
John Finnis
- Published in print:
- 2011
- Published Online:
- September 2011
- ISBN:
- 9780199580095
- eISBN:
- 9780191729416
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199580095.003.0016
- Subject:
- Law, Philosophy of Law
This chapter offers an unpublished Trinity Sunday 1988 college Evensong sermon taking off from the Petrine sermon in the Evensong readings for that day, about ‘the revelation of Jesus Christ’ and ...
More
This chapter offers an unpublished Trinity Sunday 1988 college Evensong sermon taking off from the Petrine sermon in the Evensong readings for that day, about ‘the revelation of Jesus Christ’ and ‘the Holy Spirit sent from heaven’. The chapter's core is on the nine Trinitarian affirmations in which Newman sums up the so-called Athanasian Creed, which he regarded as Christianity's most simple, sublime, and devotional formulary. The chapter concludes with a reflection on the nature and practical significance of doctrinal propositions such as these.Less
This chapter offers an unpublished Trinity Sunday 1988 college Evensong sermon taking off from the Petrine sermon in the Evensong readings for that day, about ‘the revelation of Jesus Christ’ and ‘the Holy Spirit sent from heaven’. The chapter's core is on the nine Trinitarian affirmations in which Newman sums up the so-called Athanasian Creed, which he regarded as Christianity's most simple, sublime, and devotional formulary. The chapter concludes with a reflection on the nature and practical significance of doctrinal propositions such as these.
Andrea Worm
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780197265048
- eISBN:
- 9780191754159
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265048.003.0006
- Subject:
- History, European Medieval History
This chapter analyses the circular plan of Jerusalem in Peter of Poitiers' Compendium historiae in genealogia Christi, a synopsis of history widely disseminated and frequently adapted. The plan of ...
More
This chapter analyses the circular plan of Jerusalem in Peter of Poitiers' Compendium historiae in genealogia Christi, a synopsis of history widely disseminated and frequently adapted. The plan of Jerusalem reveals how Peter of Poitiers modified and fused different sources, including Peter Comestor's Historia scholastica, to create a visually persuasive image of perfect formal and social order, with six gates foreshadowing the twelve gates of the Heavenly Jerusalem. The visual alignment of the plan of Jerusalem and other diagrams in the Compendium prompts the beholder to reflect on analogies of structures and events, and thus on the order and meaning of history. This argument extends to the late fifteenth-century diagram of the heavenly Jerusalem in Werner Rolewinck's Fasciculus temporum, which functions at the same time as a visualization of the Creed and as an allegorical image of the church, predetermined and eternal.Less
This chapter analyses the circular plan of Jerusalem in Peter of Poitiers' Compendium historiae in genealogia Christi, a synopsis of history widely disseminated and frequently adapted. The plan of Jerusalem reveals how Peter of Poitiers modified and fused different sources, including Peter Comestor's Historia scholastica, to create a visually persuasive image of perfect formal and social order, with six gates foreshadowing the twelve gates of the Heavenly Jerusalem. The visual alignment of the plan of Jerusalem and other diagrams in the Compendium prompts the beholder to reflect on analogies of structures and events, and thus on the order and meaning of history. This argument extends to the late fifteenth-century diagram of the heavenly Jerusalem in Werner Rolewinck's Fasciculus temporum, which functions at the same time as a visualization of the Creed and as an allegorical image of the church, predetermined and eternal.
Anna Wierzbicka
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195137330
- eISBN:
- 9780199867905
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195137337.003.0025
- Subject:
- Religion, Biblical Studies
This chapter argues that theology needs a new language. It adduces quotes from various recent publications that show that after two millennia the meaning of Jesus’ words has become for many people in ...
More
This chapter argues that theology needs a new language. It adduces quotes from various recent publications that show that after two millennia the meaning of Jesus’ words has become for many people in the West increasingly difficult to grasp, and it concurs with Raymond Brown's (1975) words referring not only to the Scriptures but also to the dogmas of the Church that since “God's revelation has been phrased by men” it requires constant rethinking. This rethinking must take into account the historical situation, the culture, the language, and the theological and philosophical limitations of those who wrote and those who interpreted the Bible. The chapter discusses the cultural underpinnings of the Nicene Creed, and offers an attempt at rethinking this Creed and restating it in a narrative form, in simple words available in all languages of the world. It argues that Christian faith must be expressible in all languages, including those that do not have the traditional Christian vocabulary and it formulates “Christian faith in a nutshell” in a radically new form, on the basis of empirical universals of language.Less
This chapter argues that theology needs a new language. It adduces quotes from various recent publications that show that after two millennia the meaning of Jesus’ words has become for many people in the West increasingly difficult to grasp, and it concurs with Raymond Brown's (1975) words referring not only to the Scriptures but also to the dogmas of the Church that since “God's revelation has been phrased by men” it requires constant rethinking. This rethinking must take into account the historical situation, the culture, the language, and the theological and philosophical limitations of those who wrote and those who interpreted the Bible. The chapter discusses the cultural underpinnings of the Nicene Creed, and offers an attempt at rethinking this Creed and restating it in a narrative form, in simple words available in all languages of the world. It argues that Christian faith must be expressible in all languages, including those that do not have the traditional Christian vocabulary and it formulates “Christian faith in a nutshell” in a radically new form, on the basis of empirical universals of language.
William J. Abraham
- Published in print:
- 2002
- Published Online:
- November 2003
- ISBN:
- 9780199250035
- eISBN:
- 9780191600388
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199250030.003.0003
- Subject:
- Religion, Theology
The long, drawn‐out‐division between Eastern and Western Christianity, the Great Schism, arose, in part, because of the addition of the filioque clause to the Nicene Creed. In and around this, the ...
More
The long, drawn‐out‐division between Eastern and Western Christianity, the Great Schism, arose, in part, because of the addition of the filioque clause to the Nicene Creed. In and around this, the Western Church introduced radical changes in the status of the bishop of Rome and in the list of Fathers. Both these developments represent a move to bring epistemology into the very heart of the Church. Thus the division between East and West was more than a political operation; it involved subtle changes in the way the canonical heritage of the Church was identified and construed. In particular, the informal adoption of papal infallibility marked a radical shift in perspective within the life of the Church as a whole.Less
The long, drawn‐out‐division between Eastern and Western Christianity, the Great Schism, arose, in part, because of the addition of the filioque clause to the Nicene Creed. In and around this, the Western Church introduced radical changes in the status of the bishop of Rome and in the list of Fathers. Both these developments represent a move to bring epistemology into the very heart of the Church. Thus the division between East and West was more than a political operation; it involved subtle changes in the way the canonical heritage of the Church was identified and construed. In particular, the informal adoption of papal infallibility marked a radical shift in perspective within the life of the Church as a whole.
Stephen Andrew Cooper
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780198270270
- eISBN:
- 9780191603396
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198270275.003.0002
- Subject:
- Religion, Early Christian Studies
This chapter discusses the ancient testimonia to Victorinus, and reconstructs a probable vita of Victorinus. A professor of rhetoric at Rome who authored important school-treatises, and a translator ...
More
This chapter discusses the ancient testimonia to Victorinus, and reconstructs a probable vita of Victorinus. A professor of rhetoric at Rome who authored important school-treatises, and a translator of Neoplatonic writings (the libri Platonicorum mentioned by Augustine) and Aristotelian works, Victorinus was a significant late Roman academic whose secular works had an influence in his own time and on Boethius, as well as later medieval scholasticism. The events of the Trinitarian Controversy at Rome during the reign of Constantius II are examined to situate Victorinus in this milieu. After converting to Christianity c. 355, Victorinus continued teaching rhetoric until the Emperor Julian’s school-law of 362 interdicted Christians from holding state professorial posts. The anti-Christian initiatives undertaken by Julian, as well as earlier anti-Christian polemics, may have contributed to Victorinus’ agenda as he began to write his commentaries on Paul, probably not earlier than late 363.Less
This chapter discusses the ancient testimonia to Victorinus, and reconstructs a probable vita of Victorinus. A professor of rhetoric at Rome who authored important school-treatises, and a translator of Neoplatonic writings (the libri Platonicorum mentioned by Augustine) and Aristotelian works, Victorinus was a significant late Roman academic whose secular works had an influence in his own time and on Boethius, as well as later medieval scholasticism. The events of the Trinitarian Controversy at Rome during the reign of Constantius II are examined to situate Victorinus in this milieu. After converting to Christianity c. 355, Victorinus continued teaching rhetoric until the Emperor Julian’s school-law of 362 interdicted Christians from holding state professorial posts. The anti-Christian initiatives undertaken by Julian, as well as earlier anti-Christian polemics, may have contributed to Victorinus’ agenda as he began to write his commentaries on Paul, probably not earlier than late 363.
Stephen Andrew Cooper
- Published in print:
- 2005
- Published Online:
- February 2006
- ISBN:
- 9780198270270
- eISBN:
- 9780191603396
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198270275.003.0005
- Subject:
- Religion, Early Christian Studies
This chapter surveys the various hypotheses suggested by scholars for establishing Victorinus’ motivations for commenting on the Pauline corpus. Reader-response criticism is employed to elucidate ...
More
This chapter surveys the various hypotheses suggested by scholars for establishing Victorinus’ motivations for commenting on the Pauline corpus. Reader-response criticism is employed to elucidate Victorinus’ intentions toward his audience. The dating of the commentaries, in relation to that of his Trinitarian treatises, is closely examined. Two major thematic complexes emerge from a reading of the extant commentaries on Galatians, Ephesians, and Philippians: the Trinitarian Controversy; and justification by faith, often accompanied by polemics against Judaizing Christians. Victorinus’ concern to articulate an understanding of God and Christ consonant with the creed of Nicea is patent, but the attempt to identify that concern as the major motivation for his authorship of the commentaries is unconvincing. Victorinus’ frequent polemics against Jewish practices derives his own concern about Christians engaged in Judaizing — such Judaizing being well-documented by a variety of fourth-century sources. Victorinus’ pioneering employment of the formulation ‘faith alone’ (sola fides) and his understanding of justification by faith does not reach the point of Augustine’s anti-Pelagian exegesis but is not itself reducible to an incipient Pelagianism.Less
This chapter surveys the various hypotheses suggested by scholars for establishing Victorinus’ motivations for commenting on the Pauline corpus. Reader-response criticism is employed to elucidate Victorinus’ intentions toward his audience. The dating of the commentaries, in relation to that of his Trinitarian treatises, is closely examined. Two major thematic complexes emerge from a reading of the extant commentaries on Galatians, Ephesians, and Philippians: the Trinitarian Controversy; and justification by faith, often accompanied by polemics against Judaizing Christians. Victorinus’ concern to articulate an understanding of God and Christ consonant with the creed of Nicea is patent, but the attempt to identify that concern as the major motivation for his authorship of the commentaries is unconvincing. Victorinus’ frequent polemics against Jewish practices derives his own concern about Christians engaged in Judaizing — such Judaizing being well-documented by a variety of fourth-century sources. Victorinus’ pioneering employment of the formulation ‘faith alone’ (sola fides) and his understanding of justification by faith does not reach the point of Augustine’s anti-Pelagian exegesis but is not itself reducible to an incipient Pelagianism.