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VERY EARLY TRINITARIAN EXPRESSIONS Stuart E
Tyndale Bulletin 65.1 (2014) 141–152 VERY EARLY TRINITARIAN EXPRESSIONS Stuart E. Parsons Summary While older scholarship identified the earliest use of Trinitarian terminology near the end of the second century in the work of Theophilus of Antioch, some recent studies have challenged this view. However, while affirming certain insights of these newer studies, it is necessary to revisit them in light of the historical setting of the second- century apologists. In reality, Theophilus and other early apologists evidenced a certain implicit Trinitarianism by affirming unity, distinction, eternal pre-existence and economic subordination in the Godhead. Studies of early Trinitarian terminology must look beyond explicit descriptions of the Godhead. They must consider also broad patterns of implicit Trinitarianism. 1. Introduction Older concepts of the Trinitarianism of the second-century apologist, Theophilus of Antioch, have been challenged of late. This is significant, since he has often been considered the first Christian to use Trinitarian terminology.1 These older concepts assert that when Theophilus writes that God, his Logos, and his Sophia are types of a triad (τριάς), he is making the earliest terminological reference (c. 180) to the Trinity.2 J. N. D. Kelly represents this older perspective when he 1 For example, E. Venables, ‘Theophilus (4)’ in Dictionary of Christian Biography (London: Murray, 1911; repr., Peabody, MA: Hendrickson, 1994): 982. 2 Theophilus, Autol., 2.15. On the date of Ad Autolycum, Harnack estimates c. AD 180 as an upper limit for the final letter, since the last emperor it lists is Marcus Aurelius who died in that year. While Erbes argues for a third-century date, claiming that Theophilus did not intend to record recent historical events but only important ones, this is not borne out by the amount of trivial historical information included, nor by his argument about history. -
The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01
ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff About ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus by Philip Schaff Title: ANF01. The Apostolic Fathers with Justin Martyr and Irenaeus URL: http://www.ccel.org/ccel/schaff/anf01.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Description: The Ante-Nicene Christian library is meant to comprise translations into English of all the extant works of the Fathers down to the date of the first General Council held at Nice in A.D. 325. The sole provisional exception is that of the more bulky writings of Origen. It is intended at present only to embrace in the scheme the Contra Celsum and the De Principiis of that voluminous author; but the whole of his works will be included should the undertaking prove successful. Publication History: Text edited by Rev. Alexander Roberts and James Donaldson and first published in Edinburgh, 1867. Additional introductionary material and notes provided for the American edition by A. Cleveland Coxe 1886. Print Basis: Wm. B. Eerdmans Publishing Company, reprint 2001 Source: Logos Research Systems, Inc. Rights: Public Domain Date Created: 2002-10 Status: Proof reading, ThML markup and subject index for Version 3.0 by Timothy Lanfear General Comments: Hebrew and Greek were checked against page scans of the 1995 Hendrickson reprint by SLK; errors in the hard copy have not been corrected in this digitized text. Contributor(s): Timothy Lanfear (Markup) CCEL Subjects: All; Early Church; Classic; Proofed; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. -
F.F. Bruce, "Some Notes on the Fourth Evangelist,"
F.F. Bruce, “Some Notes on the Fourth Evangelist,” The Evangelical Quarterly 16 (1944): 101-109. Some Notes on the Fourth Evangelist F.F. Bruce [p.101] I. THE WITNESS OF PAPIAS In the preface to his five books of Exegesis of the Dominical Oracles (ap. Euseb. HE iii. 39), Papias says: “If ever anyone came who had kept company with the Elders, I would inquire about the words of the Elders: ‘What did Andrew or Peter, or Philip or Thomas or James, or John or Matthew or any other of the Lord’s disciples say? And what do Aristion and the Elder John, the Lord’s disciples, say?’” Most scholars to-day, following Eusebius, find two Johns in the fragment, and they may be right. Eusebius, to be sure, had an axe to grind, for he was glad to find a possible non-- apostolic author for the Apocalypse; but this cannot be said of such impartial scholars as Tregelles and Lightfoot, who also distinguished two Johns here. But the question is by no means closed. Against Tregelles and Lightfoot might be quoted Salmon and Zahn. Lawlor and Oulton, in their edition of Eusebius (1928), say in their note on this passage (Vol. ii. p. 112,): “But the reasoning of Eusebius seems unconvincing: and the argument of others who have reached the same conclusion on other lines is of doubtful validity (e.g. Schmiedel in Encyc. Bib., 2506ff.; Harnack, Chron. i. 660ff.).” And Professor C. J. Cadoux, who will not be suspected of conservative bias, writes in Ancient Smyrna (1938), p. -
Barnabas, His Gospel, and Its Credibility Abdus Sattar Ghauri
Reflections Reflections Barnabas, His Gospel, and its Credibility Abdus Sattar Ghauri The name of Joseph Barnabas has never been strange or unknown to the scholars of the New Testament of the Bible; but his Gospel was scarcely known before the publication of the English Translation of ‘The Koran’ by George Sale, who introduced this ‘Gospel’ in the ‘Preliminary Discourse’ to his translation. Even then it remained beyond the access of Muslim Scholars owing to its non-availability in some language familiar to them. It was only after the publication of the English translation of the Gospel of Barnabas by Lonsdale and Laura Ragg from the Clarendon Press, Oxford in 1907, that some Muslim scholars could get an approach to it. Since then it has emerged as a matter of dispute, rather controversy, among Muslim and Christian scholars. In this article it would be endeavoured to make an objective study of the subject. I. BRIEF LIFE-SKETCH OF BARNABAS Joseph Barnabas was a Jew of the tribe of Levi 1 and of the Island of Cyprus ‘who became one of the earliest Christian disciples at Jerusalem.’ 2 His original name was Joseph and ‘he received from the Apostles the Aramaic surname Barnabas (...). Clement of Alexandria and Eusebius number him among the 72 (?70) disciples 3 mentioned in Luke 10:1. He first appears in Acts 4:36-37 as a fervent and well to do Christian who donated to the Church the proceeds from the sale of his property. 4 Although he was Cypriot by birth, he ‘seems to have been living in Jerusalem.’ 5 In the Christian Diaspora (dispersion) many Hellenists fled from Jerusalem and went to Antioch 6 of Syria. -
Simon Peter Andrew James, the Son of Zebedee John
SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE SIMON PETER ANDREW JAMES, THE SON JOHN PHILIP BARTHOLOMEW THOMAS MATTHEW JAMES THE SON THADDAEUS SIMON JUDAS ISCARIOT OF ZEBEDEE THE PUBLICAN OF ALPHAEUS THE CANAANITE JUDAS SIMON THADDAEUS JAMES MATTHEW THOMAS BARTHOLOMEW PHILIP JOHN JAMES, ANDREW SIMON ISCARIOT THE LESSER THE ELDER PETER Son of: Also called: Also called: Son of: Also know as: Greek Name: Son of: from Son of: Son of: Fisherman Lived in: Simon of Simon the Zealot Judas or Alphaeus Levi Didymus Talmai Bethsaida Zebedee Zebedee Bethsaida & Judah Lebbaeus Known as: Brother of: Brother of: Brought his Capernaum a Canaanite lived in: Publican: Doubting Also called: Fisherman James John brother, Peter, Betrayed Jesus Son of: Galilee Tax collector Thomas Nathanael Fisherman to Jesus Son of: for 30 pieces Alpheus Fisherman Jonas of Silver Son of: Fisherman Known as: Second Name: Lived in: Alpheus the Beloved Boanerges, Greek Name: Galilee Son of Thunder Simon Second Name: Boanerges, Son Married of Thunder JUDAS SIMON THADDAEUS JAMES MATTHEW THOMAS BARTHOLOMEW PHILIP JOHN JAMES, ANDREW SIMON ISCARIOT THE LESSER THE ELDER PETER Son of: Also called: Also called: Son of: Also know as: Greek Name: Son of: from Son of: Son of: Fisherman Lived in: Simon -
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #4D (April 23, 2009) “Paul’S Gospel”
RLST 124I: Varieties of Ancient Judaism Spring 2009 Handout #4d (April 23, 2009) “Paul’s Gospel” Timeline of the Jesus Movement circa 28: Execution of John the Baptist by Herod Antipas circa 30: Ministry and crucifixion of Jesus; Jesus’ followers remain in Jerusalem [awaiting his return?] 30s: Continued antagonism with the established Jewish leaders [according to Acts: they are actively persecuted by the Sanhedrin; Paul also describes himself as a former persecutor of the church]; apostles begin preaching in neighboring provinces (Galilee, Samaria, Syria, Decapolis) circa 35: Paul’s vision of the Risen Jesus leads to his “conversion” in the city of Damascus 37: Birth of Josephus 40s: Paul preaches around the province of Syria; at some point, consults with the leaders of the Jesus Movement in Jerusalem [Paul refers to the three “pillars”: James, the Lord’s Brother; Cephas (=Peter); and John] 48 [?]: “Council of Jerusalem” meets to discuss the status of Gentile believers [according to Acts] 50-55: Paul preaches to Gentiles in Asia Minor and Greece (with some trips to Jerusalem) 58: Paul arrested in Jerusalem and sent to Rome for trial 64 [?]: Paul dies in Rome [possibly executed] [according to later tradition, Peter is also executed in Rome] mid-to-late 60s: Leaders of the movement in Jerusalem also die (or are executed) around the time of the First Jewish War [66-73 CE] 60s-100s: Written accounts of the life and ministry of Jesus are circulated (gospels) circa 100: Collections of Paul’s letters begin to circulate (referred to as Scripture -
Daily Discipleship
Luke 10:1-11, 16-20 July 3, 2016 Stories of Discipleship: A Harvester’s Story Focus Question: What are the joys and frustrations of harvesting for God’s kingdom? word of life “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.” Luke 10:2 (NRSV) Read Luke 10:1-11, 16-20 Jesus is on a mission. Time is getting short and there is so much to do. In Luke 9, Jesus predicts his own death and challenges would-be followers about the difficulties ahead. In Luke 10, Jesus appoints seventy disciples and sends them off by twos. These teams of two are to go to the villages and make preparations for Jesus to visit. Thirty-five teams is an impressive number of ambassadors to be dispersed for Jesus. 1. What would it have been like to be on one of those teams? 2. Why send so many teams? The seventy are no longer to be in the background, listening to Jesus. Like John the Baptist, the seventy are being asked to prepare the way for Jesus. Each person might be asked to speak clearly about the Messiah. Jesus is in the process of training his disciples and passing on the mission. It is an exciting transition, but these disciples are not to rely on their own abilities. “The harvest is plentiful, but the laborers are few; therefore ask the Lord of the harvest to send out laborers into his harvest.” (Luke 10:2 NRSV) 3. -
The Apostolic Fathers
The Apostolic Fathers Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 1 8/28/07 3:44:15 PM Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 2 8/28/07 3:44:15 PM The Apostolic Fathers Greek Texts and English Translations 3rd edition edited and translated by Michael W. Holmes after the earlier work of J. B. Lightfoot and J. R. Harmer K Edited and translated by Michael W. Holmes, The Apostolic Fathers, 3rd ed.: Greek Texts and English Translations, Baker Academic, a division of Baker Publishing Group, © 2007. Used by permission. Holmes_ApostolicGrk_JE_bb.indd 3 8/28/07 3:44:15 PM © 1992, 1999, 2007 by Michael W. Holmes Published by Baker Academic a division of Baker Publishing Group P. O. Box 6287, Grand Rapids, MI 49516-6287 www.bakeracademic.com This edition published 2007 ISBN 10: 0-8010-3468-X ISBN 978-0-8010-3468-8 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews. Library of Congress has cataloged the previous edition as follows: Apostolic Fathers (Early Christian collection). English & Greek. The Apostolic Fathers : Greek texts and English translations / edited and re- vised by Michael W. -
Meet the Disciples Here’S a Synopsis of the Information the Bible Gives Us About the 12 Disciples
In a scene from the television series “The Chosen,” Jesus (left) meets brothers Andrew (center) and Simon. Meet the disciples Here’s a synopsis of the information the Bible gives us about the 12 disciples. The more you know about them, the more you can relate to their experiences as they followed Jesus. If you’re interested in an extremely creative (and yet biblical) look at the disciples, discover The Chosen television series. The first season is available on YouTube, with more information available at studios.vidangel.com/the-chosen. Simon, called Peter. The only married disciple, at least esus went up on a mountainside according to what we know from the Gospels. His mother-in-law and called to him those he wanted, was healed by Jesus (Mark 1:30). At Caesarea Philippi (Matthew J 16:13ff), Jesus gave Simon the name Peter, which means “Rock.” and they came to him. He appointed It was here that Jesus also referred to Simon as a “son of Jonah,” twelve that they might be with him and in a less complimentary moment, as “Satan!” See Matthew and that he might send them out to 16:23 for the context. The Gospel of Mark is generally thought preach and to have authority to drive to be Mark’s written record of the eye-witness account of Simon out demons. These are the twelve Peter. Simon’s betrayal of Jesus was second only to that of Judas Iscariot. Unlike Judas, Simon lived through the weekend and he appointed: Simon (to whom he was eventually restored into full fellowship (John 21). -
12-Apostles-Guide.Pdf
About this book During Jesus’ ministry on earth, he amassed many followers. He chose twelve of these disciples to accompany Him, preach His word, heal the sick, and cast out demons. Of these, 11 would become church leaders after Jesus’ resurrection. One would betray Him. About the author Jeffrey Kranz creates Bible-study material at the Overview Bible Project. He’s a Christian who loves studying the Bible, and wants to show off how interesting it is. About the artist Laura Converse is a surreal artist who makes art based on the Bible, philosophy, and her own imagination. PAGE 2 Table of Contents Peter 4 James 10 John 14 Andrew 18 Philip 22 Bartholomew 26 Thomas 30 Matthew 34 James, son of Alphaeus 37 Simon 39 Thaddaeus 43 Judas 47 PAGE 3 PETER Simon Peter No apostle stands out like Peter. Even when fellow apostles Matthew and John write down the story of Jesus, they give more attention to Peter than themselves. And for good reason: of all the apostles (besides maybe Judas), Peter is most involved in the grand story of Jesus. Peter rocks His original name is Simon, but Jesus give him the moniker the moment they meet. “Peter,” means “stone,” and the name sticks (Jn 1:42). PAGE 5 The name takes on a deeper meaning later in the story. When Jesus asks the disciples who they think Jesus is, only Peter speaks up: “You are the Christ, the Son of the living God” (Mt 16:16). Then Jesus makes a play on words: “You are Peter [stone], and on this rock I will build my church.” And Jesus does. -
He Sanctuary Series
T S S HE ANCTUARY ERIES A Compilation of Saint U News Articles h ON THE g Saints Depicted in the Murals & Statuary of Saint Ursula Church OUR CHURCH, LIVE IN HRIST, A C LED BY THE APOSTLES O ver the main doors of St. Ursula Church, the large window pictures the Apostles looking upward to an ascending Jesus. Directly opposite facing the congregation is the wall with the new painting of the Apostles. The journey of faith we all make begins with the teaching of the Apostles, leads us through Baptism, toward altar and the Apostles guiding us by pulpit and altar to Christ himself pictured so clearly on the three-fold front of the Tabernacle. The lively multi-experiences of all those on the journey are reflected in the multi-colors of the pillars. W e are all connected by Christ with whom we journey, He the vine, we the branches, uniting us in faith, hope, and love connected to the Apostles and one another. O ur newly redone interior, rededicated on June 16, 2013, was the result of a collaboration between our many parishioners, the Intelligent Design Group (architect), the artistic designs of New Guild Studios, and the management and supervision of many craftsmen and technicians by Landau Building Company. I n March 2014, the Landau Building Company, in a category with four other projects, won a first place award from the Master Builders Association in the area of “Excellence in Craftsmanship by a General Contractor” for their work on the renovations at St. Ursula. A fter the extensive renovation to the church, our parish community began asking questions about the Apostles on the Sanctuary wall and wishing to know who they were. -
Theophilus of Antioch: Jewish Christian?
22 Theophilus of Antioch: Jewish Christian? WILLIAM R. SCHOEDEL Among the patristic writings to which Miroslav Marcovich has devoted his attention are the Greek apologists of the second century. It is fitting, then, that a paper on Theophilus of Antioch and his background be dedicated to the brilliant and tireless scholar whom we honor in this volume of Illinois Classical Studies. The focus of this study is provided by the claim made by Robert M. Grant, my own mentor and a scholarly acquaintance of Miroslav Marcovich, that Theophilus of Antioch was a Jewish Christian. Grant and others have richly demonstrated the Hellenistic and Hellenistic-Jewish elements in the apology of Theophilus' Ad Autolycum. A further suggestion, however, grows out of Grant's long attention to the cultural and theological world of Theophilus, namely that Theophilus also displays an affinity with more traditional Jewish modes of thought mediated through a distinctive Jewish Christianity. It would be interesting and for many welcome that one of the early Greek church fathers should emerge from a tradition of a more characteristically Semitic type. In my view, however, the evidence for this is not strong, and it seems to me more likely that we have to do with an encounter between Theophilus and a more highly Hellenized Judaism at the intellectual level. To put it briefly, I shall try to show that in his debate with the pagan world Theophilus fell back on strategies and arguments that had already been developed before his day by Jews like Josephus and Philo who used the methods of Hellenistic philology and historiography to argue for the superiority of the Hebraic tradition.