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The paper examines the Primal Triad in the context of the Secret John, focusing on the theological implications of negative theology as articulated in the early Christian Gnostic text. It highlights the structure of the text, detailing the seven attributes of the Father and the role of Barbelo, the Mother, within the emanation-attendance framework. The analysis draws connections to the understanding of divine attributes and the nature of the relationships between the principal figures in the Gnostic tradition, with implications for the broader landscape of early Christian thought and its metaphysical underpinnings.
Hebraic Analysis of John 5:1-18
HTS Teologiese Studies / Theological Studies, 1991
The lack of consensus concerning the structure of 1 John applies to the division in main sections and the subdivisions of each main section, as well as to the proposed themes for the various sections. In this paper the opinions of some of the most prominent scholars are shortly discussed and assessed. In this procedure the scholar’s proposals for the different transitions of the main sections and subsections are critically scrutinised. In the new proposal that follows, the view is expressed that, if certain literary features such as chiasms and parallelisms are duly taken in consideration, it can be asserted that 1 John does display a coherent structure of some sort.
Modern Theology, 2019
Daley explores divine simplicity according to Maximus the Confessor and John of Damascus, grounding his account in their classical philosophical antecedents. He notes that often we think of the sixth and seventh centuries as devoted to questions about Jesus Christ, not about God per se. Admittedly, the aftermath of the Council of Chalcedon produced ongoing controversy in the East regarding the unity of the two natures of Christ, for example, whether Christ had one operation or two. Maximus, a follower of Patriarch Sophronius of Jerusalem, became embroiled in controversy through his firm rejection of the effort by Emperor Heraclius and Patriarch Sergius of Constantinople to unite the churches in the East by holding solely to a single activity and a single will in Christ. Maximus's position won out at the Third Council of Constantinople (680-1). Daley draws attention here, however, to the relationship of these Christological debates to the understanding of God, and especially what it means to speak of the "divine nature" and the "divine will." This topic required of Christian thinkers not merely philosophical reflection but also Trinitarian reflection. Daley's point is that it well behooves us to look closely into what Maximus and John of Damascus have to say about divine simplicity, in light of the more central controversies in which these Church Fathers were engaged.
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