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1991, Reformed Review
This article locates the roots of the Niceno-Constantinopolitan Creed in the teachings of the New Testament, particularly in the application of OT YHWH texts and the ’aqēdāh motif to Jesus. Includes a listing of over ninety YHWH texts applied to Jesus in the NT.
2011
This study presents the doctrinal environment of the Nicaeno-Constantinopolitanum, including its lost Tomus, mentioned by the synodal epistle of 382, in light of which the Creed's theology ought to be explained. Despite some lacunae, modern scholarship established links between the West (Rome), the Antiochene council of 379 and the ecumenical council of 381. The Fathers' attempts to find new methods of expressing a pneumatology based on the threefold ὁμοούσια demonstrate that the consubstantiality was meant to be extended to the Spirit. The Early Church regarded the Nicene Creed as being "the faith" (ἡ πίστις) or "the symbol" (τὸ σύμβολον). The other three formulae (of 381, 433 and 451) were definitions or explanations (ὅροι) of, yet by no means additions to "the ancient faith of the 318 holy Fathers". This, of course, does not mean that these four credal statements should not be regarded as being of equal rank today, since they constitute the indispensable basis for any ecumenical discussion. Keywords: Decree of Theodosius (380), neo-Nicene orthodoxy, Nicene Creed, Nicaeno-Constantinopolitanum, Romano-Nicaenum, Pneumatology, Antiochene council of 379, Trinitarian doctrine, councils of Constantinople (381 and 382), Ephesus (431) and Chalcedon (451)
2018
T HE present study is intended to be an entirely objective examination of the origin of what may be called the "Son Christologies" in the NT-Son of David, Son of God, the Son-as seen against the background of the OT. These Christologies are of the greater interest in that they are held by some to have originated in the mind of the founder of Christianity himself. How far this may be true, and in what sense, it is the purpose of this paper to re-examine. The Son of Man, while not the subject of special and separate study here, belongs to another category of what may be called "intercessory" or "sacrificial" Christologies-the Servant of the Lord, the High Priest-and it serves as the focus of the Christologies to be discussed in this paper.
2003
The primary purpose of the thesis is to fill the existing gaps in our understanding of various theological and political aspects of the controversy that took place in both Eastern and Western parts of the Roman Empire in the seventh century the main theological point of which was whether Christ had one or two energeiai and wills. Before coming to any conclusions on this subject, I shall investigate the preliminary forms of Monenergism and Monothelitism i.e., belief in a single energeia and will of Christ, which were incorporated in the major Christological systems developed by Apollinarius of Laodicea, Theodore of Mopsuestia, and Severus of Antioch (chapters 1-3). Against this background, it becomes obvious that the Chalcedonian Monenergism and later Monothelitism emerged from the movement of neo-Chalcedonianism. It was an attempt by the political and ecclesiastical authorities to achieve a theological compromise with various non-Chalcedonian groups, mainly Severian, but also 'Nestorian'. Their ultimate goal was to reconcile these groups with the Catholic Church of the Empire (chapter 4). However, this project of reconciliation on the basis of the single-energeia formula was contested by the representatives of the same neo-Chalcedonian tradition and consequently condemned at the Councils of Lateran (649) and Constantinople (680/681). Thus, the same neo-Chalcedonian tradition produced two self-sufficient and antagonistic doctrines. A major concern of the thesis is to expose and compare systematically their doctrinal content per se and in the wider context of the principles of neo-Chalcedonianism (chapter 5). A copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged.
In his book The Jesus Papers: Exposing the Greatest Cover-Up in History, Michael Baigent states that the aim of the Council of Nicaea:‘was to get support for the idea that Jesus Christ was “of one being” with God the Father, a claim that Arius and others disputed; for them, Jesus was not divine’ (p. 83). Princeton’s Elaine Pagels dryly observes: “Those who opposed this phrase pointed out that it occurs neither in the Scriptures nor in Christian tradition”(Beyond belief, p.173). In this paper I will argue that such ideas, which argue that Christ was deified in the Council of Nicaea, are incoherent and indefensible. They completely ignore three centuries of written tradition (writings of the Fathers, the New Testament, tombstones and songs of praise) and oral tradition (which is shown in the liturgical practices),both which completely support Nicaea.
A primer on defending the Christian Creed, or rather the Messianic Jewish belief, in the Hebrew Gospels.
Daniel abba Moses resources that would dispel any falsehood that had been asserted about the Trinity, establishing truth in its place. Hence, the goal of this paper will be to unambiguously demonstrate and indisputably defend the Alexandrian Patristic Tradition as it pertains to the Holy Trinity and Its Divine Attributes. "May God, the Father of love, the generous Bestower of all blessings, Who granted speech even to senseless beasts, grant me helpful words and open my slow, dumb lips for those who can hear," 4 so that His truth might shine brightly to guide the formation and acceptance of doctrine concerning Him, for the glory of His Name. Methodology Used for Discovering and Forming Doctrine Concerning the Holy Trinity and Its Divine Attributes In seeking to discern and embrace the truth of the doctrines of the Holy Trinity, as it is conveyed through the Alexandrian Patristic Tradition, it is only appropriate that Alexandrian Fathers will be referenced throughout this paper. The two main Alexandrian Patristic Fathers that will be used are Saint Athanasius and Saint Cyril of Alexandria. These two Fathers will be used because both successfully championed the orthodox Faith against heresy and none of their teachings or writings have been brought into question or accused of containing falsehood and error. It is of necessity to have recourse to the opinions and writing of authentic Patristic Fathers, for, "what our Fathers have delivered, this is truly doctrine;" 5 therefore one is warned, "Do not remove the eternal landmarks your fathers established." 6 Definition of Key Terms Relevant to the Divine Attributes of the Trinity Several terms that are frequently used within Trinitarian theology will be used throughout the course of this paper for the aim of eliciting clarity in regards to the Holy Trinity and Its Divine Attributes. In order to remove the potential for misunderstanding, it is prudent to first introduce these terms and subsequently demonstrate, through Patristic writings, their fitting definitions and how they will be used within this paper. The main relevant theological terms to be used within this paper are as follows:
The Journal of Theological Studies, 2018
The notion that christophanic exegesis is, essentially, a pre-Nicene tradition with little or no relevance for the study of later Christian literature is woefully inadequate: it minimizes the continued appeal to theophanies across much of the fourth-century theological spectrum, and does not account for the pervasive and insistent references to theophanies in Byzantine hymnography. This article seeks to demonstrate that the christological exegesis of theophanies, widely recognized as an element of shared tradition, continued to function as a polemical ‘adjuvant’ in fourth-century anti-Jewish, anti-Arian, anti-modalistic, and anti-Apollinarian argumentation.
gadayil. Frankfurt am Main: Peter Lang, 2011. Pp. xiii + 295. Paper, $76.95. In the first major section of his four-part dissertation, Karingadayil surveys Aquinas and Ś an · kara on humankind's alienation from the divine and the need for transformation, describing both thinkers' theological anthropologies and basic conceptions concerning the nature of God. In the second part, Karingadayil juxtaposes Aquinas's soteriologysalvation by grace through faith in the mediating power of Christ made present through the sacraments-with Ś an · kara's pursuit of liberation through meditative insight into the soul's non-duality with Brahman at the culmination of a path of ascetic renunciation. In the third part, Karingadayil outlines Aquinas's and Ś an · kara's teachings about the present and postmortem implications of salvation or moks · a for the individual, while the final part isolates major theological themes from Aquinas and Ś an · kara to explore points of continuity or dissonance, concluding that there is a decisive preponderance of similarities over differences allowing for interreligious encounter. The work is burdened with typographical errors and an inconsistent and sometimes unintelligible scheme of transliteration and diacritical notation, while being hindered methodologically by too-sparing use of contemporary critical sources on Aquinas and Ś an · kara. Thus, his reading tends toward a received consensus interpretation rather than a critical reconstruction of the theologies in question. The impression of deference to canonical interpretation is compounded by Karingadayil's occasionally generalizing comments about particular Christian or Hindu theologoumena as normative for the religions as a whole, rather than competing trajectories of theological interpretation within more diverse faith traditions. Although generally accurate in its interpretations and serviceable for its intended purposes of fostering awareness of religious plurality and promoting interreligious dialogue, Karingadayil's work offers little of the polish or methodological sophistication of the best recent works in the field of comparative theology.
Andrews University Seminary Studies, 2020
The epistle to the Hebrews presents a rich Christology articulated in dialogue with the OT. This article assumes that the dogmatic potential of Hebrews should enrich the architecture of systematic theology. Accordingly, the study aims at identifying how the conceptual articulation of the Christology of Hebrews contributes to the theology of Christ's threefold office. To achieve this goal, the article dialogues with categories of the munus triplex (Christ's threefold office): prophet, priest, and king. After a short description of these categories in Christian theology, the study undertakes a systematic reading of Hebrews by first outlining its material contribution to Christology. Then, the article seeks to uncover the formal contribution of Hebrews by exploring how it conceptually uses the OT to articulate its Christological content. The thesis of the article is that the material and the formal dimensions of the Christology of Hebrews enrich the theology of Christ's threefold office. The conclusions of the study suggest that Christ's kingship and priesthood are the ontological content of his eschatological revelation, which is broadly conceived as the prophetic aspect of the munus triplex and is taken as the epistemological principle that expands the meaning of Christ's life and work.
A post graduate submission looking at the Trinity from a Messianic Jewish viewpoint
The primary purpose of the thesis is to fill the existing gaps in our understanding of various theological and political aspects of the controversy that took place in both Eastern and Western parts of the Roman Empire in the seventh century the main theological point of which was whether Christ had one or two energeiai and wills. Before corning to any conclusions on this subject, I shall investigate the preliminary forms of Monenergism and Monothelitism i.e., belief in a single energeia and will of Christ, which were incorporated in the major Christological systems developed by Apollinarius of Laodicea, Theodore of Mopsuestia, and Severus of Antioch (chapters 1-3). Against this background, it becomes obvious that the Chalcedonian Monenergism and later Monothelitism emerged from the movement of neo-Chalcedonianism. It was an attempt by the political and ecclesiastical authorities to achieve a theological compromise with various non-Chalcedonian groups, mainly Severian, but also 'Nestoriari. Their ultimate goal was to reconcile these groups with the Catholic Church of the Empire (chapter 4). However, this project of reconciliation on the basis of the single-energeia formula was contested by the representatives of the same neo-Chalcedonian tradition and consequently condemned at the Councils of Lateran (649) and Constantinople (680/681). Thus, the same neo-Chalcedonian tradition produced two self-sufficient and antagonistic doctrines. A major concern of the thesis is to expose and compare systematically their doctrinal content per se and in the wider context of the principles of neo-Chalcedonianism (chapter 5).
2025
Logos, ousia, hypostasis, homoousios — these are all terms that characterize both ancient and modern Trinitarian theological discourse. The use of this terminology before and after the First Council of Nicaea continues to be crucial in understanding the relationship between the Father and the Son, the central issue at the council. The adoption of this vocabulary also marked the church’s formal acceptance of using terms rooted in Hellenistic philosophy to articulate church doctrine. This study investigates how this terminology shaped the understanding of the Trinity before and after the council. This study begins with exploring the pre-Nicene use of these terms, particularly within philosophical schools of thought in Ancient Greece. These will include Neoplatonism, Platonism, and Stoicism, allowing for an understanding of the roots of Nicene terminology. It will then examine how it was employed by the Early Church Fathers, including Saints Justin Martyr, Irenaeus of Lyons, Origen, and Tertullian. This will provide valuable insight into the development of Trinitarian theology in the centuries leading up to Nicaea. This study will then turn to the use of this terminology at the council itself, highlighting the influence of prominent Eastern bishops, such as Saints Athanasius of Alexandria and Eustathius of Antioch. It will then explore their debates (and others) at the council and how they prevailed, culminating in the Nicene creed and the Canons. Finally, the study traces the post-Nicene development of this terminology, focusing particularly on the contributions of the Cappadocian Fathers to Trinitarian thought. It concludes by briefly considering this discourse's continued relevance in contemporary ecumenical dialogue.
Restitutio, 2019
This paper examines some of the most common proof texts offered in support of Christians believing in the Trinity prior to the Nicene Council of a.d. 325. I work through quotations by Polycarp, Justin Martyr, Ignatius of Antioch, Irenaeus, Tertullian, and Origen and show that they do not provide evidence for a Trinity theory in the ante-Nicene period.
2017
The present study will analyze three themes: in the first part will be presented a few considerations on the origin and structure of the NiceneConstantinopolitan Symbol of Faith and in the second and third part will explore a few theological accents of the Nicene confession of faith and an aspect concerning the divinity of the Holy Spirit in the Constantinopolitan confession of faith, from the perspective of the History of Dogmas. This short analysis, therefore, singles out a few main ideas about the Nicene and Constantinopolitan confessions of faith. The Nicene Fathers only explained the relation between the Son and the Father, emphasizing the
2023
The early followers of Jesus drew from Jewish and Greco-Roman traditions and titles to help them understand and articulate who Jesus was. This book opens a window into the Christology of the first century by helping readers understand the eleven most significant titles for Jesus in the New Testament: Lord, Son of Man, Messiah, Prophet, Suffering Servant, Son of God, Last Adam, Passover Lamb, Savior, Word, and High Priest. The authors trace the history of each title in the Old Testament, Second Temple literature, and Greco-Roman literature and look at the context in which the New Testament writers retrieved these traditions to communicate their understanding of Christ. The result is a robust portrait that is closely tied to the sacred traditions of Israel and beyond that took on new significance in light of Jesus Christ. This accessible and up-to-date exegetical study defends an early “high” Christology and argues that the titles of Jesus invariably point to an understanding of Jesus as God. In the process, it will help readers appreciate the biblical witness to the person of Jesus.
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