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 ...
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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.
Ted A. Campbell
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780195370638
- eISBN:
- 9780199870738
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195370638.001.0001
- Subject:
- Religion, Theology
This book shows how a simple message embedded in the New Testament and also handed on in a Christian oral tradition has been expressed consistently through ancient Christian communities (Catholic and ...
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This book shows how a simple message embedded in the New Testament and also handed on in a Christian oral tradition has been expressed consistently through ancient Christian communities (Catholic and Orthodox churches), churches of the Protestant family, and Evangelical Christian communities. The book begins by examining the New Testament and the primitive expressions of the early Christian message that are embedded in New Testament documents. Using formal doctrinal statements of churches and more informal ways in which church teachings have been “received” in churches, the book highlights the single unifying core of faith that almost all Christian churches and communities have shared. The book examines not only Christian scriptures, traditional creeds, and doctrinal statements, but also forms of worship (liturgy), hymns, Gospel music, and contemporary Christian music to understand how they have conveyed this same message. It shows, moreover, how this message has been expressed in the ecumenical movement, the movement that has sought the unity of Christian churches since the early twentieth century.Less
This book shows how a simple message embedded in the New Testament and also handed on in a Christian oral tradition has been expressed consistently through ancient Christian communities (Catholic and Orthodox churches), churches of the Protestant family, and Evangelical Christian communities. The book begins by examining the New Testament and the primitive expressions of the early Christian message that are embedded in New Testament documents. Using formal doctrinal statements of churches and more informal ways in which church teachings have been “received” in churches, the book highlights the single unifying core of faith that almost all Christian churches and communities have shared. The book examines not only Christian scriptures, traditional creeds, and doctrinal statements, but also forms of worship (liturgy), hymns, Gospel music, and contemporary Christian music to understand how they have conveyed this same message. It shows, moreover, how this message has been expressed in the ecumenical movement, the movement that has sought the unity of Christian churches since the early twentieth century.
Jerome Murphy-O'Connor
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199564156
- eISBN:
- 9780191721281
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199564156.001.0001
- Subject:
- Religion, Biblical Studies
This book brings together sixteen originally independent articles dealing with various aspects of 1 Corinthians and published between 1976 and 1993. As the series develops there are more frequent ...
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This book brings together sixteen originally independent articles dealing with various aspects of 1 Corinthians and published between 1976 and 1993. As the series develops there are more frequent cross‐references. The first deals with the issue of co‐authorship, and the last with the question of interpolations in 1 Cor. The rest focus on the most difficult and disputed texts in 1 Corinthians, namely, 1 Cor 5: 3–5 (incest in the name of Christ); 6: 12–20 (Corinthian slogans about the body); 7: 10–11 (divorce and remarriage); 7: 14 (holiness); 8: 6 (baptismal acclamation); 8: 8 (Corinthian slogan regarding food); chs. 8–10 (food offered to idols); 11: 2–16 (3 articles; blurring of the distinction between the sexes in worship); 11: 17–34 (2 articles; house‐churches and the eucharist); 15: 3–7 (creed); 15: 29 (baptism for the dead). Each original article took contemporary scholarship into full account. A ‘Postscript’ appended to each one brings the discussion up to the present by documenting the ensuing debate about the proposed hypotheses.Less
This book brings together sixteen originally independent articles dealing with various aspects of 1 Corinthians and published between 1976 and 1993. As the series develops there are more frequent cross‐references. The first deals with the issue of co‐authorship, and the last with the question of interpolations in 1 Cor. The rest focus on the most difficult and disputed texts in 1 Corinthians, namely, 1 Cor 5: 3–5 (incest in the name of Christ); 6: 12–20 (Corinthian slogans about the body); 7: 10–11 (divorce and remarriage); 7: 14 (holiness); 8: 6 (baptismal acclamation); 8: 8 (Corinthian slogan regarding food); chs. 8–10 (food offered to idols); 11: 2–16 (3 articles; blurring of the distinction between the sexes in worship); 11: 17–34 (2 articles; house‐churches and the eucharist); 15: 3–7 (creed); 15: 29 (baptism for the dead). Each original article took contemporary scholarship into full account. A ‘Postscript’ appended to each one brings the discussion up to the present by documenting the ensuing debate about the proposed hypotheses.
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 ...
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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 ...
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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?
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 ...
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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’.
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 ...
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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 ...
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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
Gillian Clark and Andrew Louth (eds)
- Published in print:
- 2006
- Published Online:
- May 2006
- ISBN:
- 9780199280131
- eISBN:
- 9780191603792
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199280134.003.0005
- Subject:
- Religion, Early Christian Studies
This chapter examines the complex events of 337-341, arguing that the returning exiles were probably not re-deposed on the basis of new synods, but of the earlier ones. The Dedication Synod of 341 ...
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This chapter examines the complex events of 337-341, arguing that the returning exiles were probably not re-deposed on the basis of new synods, but of the earlier ones. The Dedication Synod of 341 was, if not the voice of the ‘moderate majority’ of Eastern bishops, at least a breath of fresh air on the Eastern ecclesiastical scene, allowing new voices to be heard such as that of Basil of Ancyra. The synod’s creeds and its reply to the letter of Julius of Rome are examined and given a context. It is argued that the synod found its unity in condemning the theology of Marcellus of Ancyra, lampooned in a speech by Acacius of Caesarea, though on somewhat different grounds from those on which Marcellus had originally been deposed.Less
This chapter examines the complex events of 337-341, arguing that the returning exiles were probably not re-deposed on the basis of new synods, but of the earlier ones. The Dedication Synod of 341 was, if not the voice of the ‘moderate majority’ of Eastern bishops, at least a breath of fresh air on the Eastern ecclesiastical scene, allowing new voices to be heard such as that of Basil of Ancyra. The synod’s creeds and its reply to the letter of Julius of Rome are examined and given a context. It is argued that the synod found its unity in condemning the theology of Marcellus of Ancyra, lampooned in a speech by Acacius of Caesarea, though on somewhat different grounds from those on which Marcellus had originally been deposed.
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 ...
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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 ...
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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:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199212460.001.0001
- Subject:
- Philosophy, Philosophy of Religion
This book is divided into three parts. Part 1 (Chapters 1 to 4) investigates how truth can be conveyed in allegory, parable, or myth by analogy and metaphor, within false presuppositions about ...
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This book is divided into three parts. Part 1 (Chapters 1 to 4) investigates how truth can be conveyed in allegory, parable, or myth by analogy and metaphor, within false presuppositions about science and history. Part 2 (Chapters 5 to 6) considers what is shown when some book or creed constitutes a revelation from God. Its content needs to be intrinsically plausible and also to be confirmed by miracle. Part 3 (Chapters 7 to 12) assesses the claim that Christian doctrinal and moral teaching and the Christian Bible constitute revealed truth. It sets out the criteria for a society descended from the society of the apostles being the Church founded by Jesus Christ, and shown by his miraculous Resurrection to be a source of revealed truth. It argues that the authority of its teaching and of the Bible depends on their being authenticated by that church. It analyses the extent of analogy and metaphor in the Church's teaching, claims that the moral teaching is intrinsically plausible, and that the Bible is to be interpreted in the light of the Church's teaching and of our knowledge of science and history.Less
This book is divided into three parts. Part 1 (Chapters 1 to 4) investigates how truth can be conveyed in allegory, parable, or myth by analogy and metaphor, within false presuppositions about science and history. Part 2 (Chapters 5 to 6) considers what is shown when some book or creed constitutes a revelation from God. Its content needs to be intrinsically plausible and also to be confirmed by miracle. Part 3 (Chapters 7 to 12) assesses the claim that Christian doctrinal and moral teaching and the Christian Bible constitute revealed truth. It sets out the criteria for a society descended from the society of the apostles being the Church founded by Jesus Christ, and shown by his miraculous Resurrection to be a source of revealed truth. It argues that the authority of its teaching and of the Bible depends on their being authenticated by that church. It analyses the extent of analogy and metaphor in the Church's teaching, claims that the moral teaching is intrinsically plausible, and that the Bible is to be interpreted in the light of the Church's teaching and of our knowledge of science and history.
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 ...
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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.
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.
David Little
- Published in print:
- 2010
- Published Online:
- May 2010
- ISBN:
- 9780195390971
- eISBN:
- 9780199777099
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195390971.003.0002
- Subject:
- Religion, History of Christianity, Church History
Samuel P. Huntington argued that American national identity was and still is profoundly influenced by what he called Anglo-Protestant culture. He attributed the major part of that influence to ...
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Samuel P. Huntington argued that American national identity was and still is profoundly influenced by what he called Anglo-Protestant culture. He attributed the major part of that influence to Calvin’s heirs, the New England Puritans. In particular, Huntington drew a connection between the Puritans and what is known as the American creed, which is a collection of legal and political ideals associated with American constitutionalism. Huntington concluded that America was from the start and still is a Christian nation. John Witte’s work, however, shows that, while some Puritans (John Winthrop and John Cotton, for example) were close to Huntington’s point of view, others (Roger Williams, for example) were not. This chapter argues that the deep division over religion and national identity did not originate with the New England Puritans. Rather, that ambivalence is at the root of the Calvinist tradition, going back to John Calvin.Less
Samuel P. Huntington argued that American national identity was and still is profoundly influenced by what he called Anglo-Protestant culture. He attributed the major part of that influence to Calvin’s heirs, the New England Puritans. In particular, Huntington drew a connection between the Puritans and what is known as the American creed, which is a collection of legal and political ideals associated with American constitutionalism. Huntington concluded that America was from the start and still is a Christian nation. John Witte’s work, however, shows that, while some Puritans (John Winthrop and John Cotton, for example) were close to Huntington’s point of view, others (Roger Williams, for example) were not. This chapter argues that the deep division over religion and national identity did not originate with the New England Puritans. Rather, that ambivalence is at the root of the Calvinist tradition, going back to John Calvin.
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 ...
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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/9780195370638.003.002
- Subject:
- Religion, Theology
This chapter discusses the gospel message as it was transmitted in “proto-orthodox” Christian communities in the first through fourth centuries CE “Proto-Orthodox” communities were those early ...
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This chapter discusses the gospel message as it was transmitted in “proto-orthodox” Christian communities in the first through fourth centuries CE “Proto-Orthodox” communities were those early Christian communities whose teachings were consistent with those of later-existing Christian churches. The chapter shows how the basic gospel message was embedded in New Testament texts; how it was transmitted in an oral tradition alongside the New Testament texts and formed the basis of early Christian creeds; and how it helped structure the canon of Christian scripture as it developed in the first through fourth centuries CE.Less
This chapter discusses the gospel message as it was transmitted in “proto-orthodox” Christian communities in the first through fourth centuries CE “Proto-Orthodox” communities were those early Christian communities whose teachings were consistent with those of later-existing Christian churches. The chapter shows how the basic gospel message was embedded in New Testament texts; how it was transmitted in an oral tradition alongside the New Testament texts and formed the basis of early Christian creeds; and how it helped structure the canon of Christian scripture as it developed in the first through fourth centuries CE.
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 ...
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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/9780195370638.003.004
- Subject:
- Religion, Theology
Chapter 3 discusses the ways in which the gospel message has been expressed in a variety of churches that were related to or influenced by the Reformation of the sixteenth century (including Anglican ...
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Chapter 3 discusses the ways in which the gospel message has been expressed in a variety of churches that were related to or influenced by the Reformation of the sixteenth century (including Anglican churches). The chapter shows that in these churches the gospel message has been transmitted in three ways: through creeds and other doctrinal statements; through the Protestant understanding of the unity of the scriptures which focuses on the message about Jesus Christ; and through varied forms of worship including preaching, the celebration of the eucharist (the Lord’s Supper, or Holy Communion), and the use of hymns.Less
Chapter 3 discusses the ways in which the gospel message has been expressed in a variety of churches that were related to or influenced by the Reformation of the sixteenth century (including Anglican churches). The chapter shows that in these churches the gospel message has been transmitted in three ways: through creeds and other doctrinal statements; through the Protestant understanding of the unity of the scriptures which focuses on the message about Jesus Christ; and through varied forms of worship including preaching, the celebration of the eucharist (the Lord’s Supper, or Holy Communion), and the use of hymns.
