Trinitarian/Christological Heresies Heresy Description Origin Official
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The Problems of Paul
Chapter 6 The Problems of Paul Paul of Tarsus graces us with the earliest Christian sources, with 1 Thessalo- nians usually dated to 49 ce, and his later works appearing around the early 60s ce.1 Nevertheless, like the others writers, Paul is not an eyewitness, so none of his letters are primary sources about Jesus’ allegedly earthly life. He also gives us plenty of reasons to doubt his claims, so that we really can’t be sure if we should trust what he has to say about a historical Jesus.2 For ex- ample, Paul indicates that the end justifies the (deceitful) means and seems to outright admit how guileful he is.3 However, Paul has virtually nothing to say about the Historical Jesus anyway. Furthermore, what he does say about Christ could be the key to unlocking the mysteries of Christianity’s origins. There are hints throughout Paul’s writings, and other epistles like the pseudo-Pauline book of Hebrews,4 that the earliest Christians believed not in an Earthly Jesus, but in a purely Celestial Jesus. But first, we shall take a look at how various early Christians had vastly different views about Jesus. 1 The Docetic/Marcionite Jesus It already seems obvious that the state of the sources gives us sufficient rea- son to doubt Jesus’ historical existence. But certain interpretations of Paul’s writings indicate that a more aggressive case against Jesus’ history can be ad- vanced. It is interesting to speculate on the possibility that early Christians (such as Paul) did not see Jesus in the literal, fleshly, Earth-visiting way that 1 Ehrman (dje), pp. -
The Jewish People, the Gospel, and the Promises
The Jewish People, the Gospel, and the Promises A Declaration on the Relationship between the Church and the Jewish People and the Place of this People within God’s Salvation History By the Theological Commission of the Norwegian Church Ministry to Israel Edited by Reidar Hvalvik The Norwegian Church Ministry to Israel 2004 Norwegian and English editions © 2004 The Norwegian Church Ministry to Israel Holbergs plass 4 N-0166 Oslo Norway Translated from Norwegian by Reidar Hvalvik 2 Contents Editor’s Preface to the English Edition ……………………………………. 3 Introduction ………………………………………………………………… 6 1. The Jewish People and the Gospel ……………………………………… 6 2. The Jewish People and the Law ………………………………………… 10 3. The Jewish People and the Church ……………………………………… 13 4. The Jewish People and the Last Days …………………………………… 16 5. The Jewish People and the Land ………………………………………… 18 3 Editor’s Preface to the English Edition As Christians we have a special relationship to the Jewish people: Jesus was a Jew, the first Christian church comprised Jews, and those who first preached the gospel to Gentiles were Jews. They did so because they knew that the message concerning Jesus as Messiah was relevant not only for Jews, but for Gentiles as well. Many Gentiles came to faith and soon they became the majority among the believers. At a relatively early stage the Jews thus became more or less “invisible” as a part of the church, and the church’s relationship to the Jewish people soon became characterized by discrimination and persecution. Large parts of the history of the church’s relationship to the Jewish people are thus dark and painful. -
Trinity Sunday Tends to Be One That Many Clergy Joke About, Saying That It Is Better to Show Pictures of Kittens and Puppies Then to Risk Preaching a Heresy
So again, Happy Trinity Sunday everyone! Trinity Sunday tends to be one that many clergy joke about, saying that it is better to show pictures of kittens and puppies then to risk preaching a heresy. Or, and better yet, many have their assistants, deacons, or even seminary students preach that day. Unfortunately, we don’t have any of these options, So, I guess you're stuck with me. Before we get started though and since I don’t have any good kitten or puppy pictures to pass around, I’d like to start with my favorite joke that stars the Father, the Son, and the Holy Spirit: The Trinity were planning a holiday. The Spirit, manifesting the creative part of the divine nature, was coming up with the ideas. "Let's go to New York," he suggested. "No, no, no," said the Father, "They're all so liberated, they'll spend the whole time calling me 'Mother' and it will just do my head in." So the Spirit sat back and thought. "I know, what about Jerusalem?" he said. "It's beautiful and then there's the history and everything." "No way!" the Son declared. "After what happened the last time, I'm never going there again! "At this point, the Spirit got annoyed and went off in a huff. Sometime later he returned and found that the Father and Son had had an idea they both thought was excellent: "Why don't we go to Rome?" said the Son. "Perfect!" cried the Holy Spirit. "I've never been there before!" Right, so today, we have a choice... -
Early Church Fathers and Adoptionism
Early Church Fathers and Adoptionism Sample statements Because of the nature of adoptionism its central question inevitably is when did humanity blend with divinity? (All emphasis added). Shepherd of Hermas (dated from AD 85-165) "The Holy Pre-existent Spirit. Which created the whole creation, God made to dwell in flesh that he desired. This flesh, therefore, in which the Holy Spirit dwelt, was subject unto the Spirit, walking honorably in holiness and purity, without in any way defiling the Spirit. When then it had lived honorably in chastity, and had labored with the Spirit, and had cooperated with it in everything, behaving itself boldly and bravely, he chose it as a partner with the Holy Spirit; for the career of this flesh pleased [the Lord], seeing that, as possessing the Holy Spirit, it was not defiled upon the earth. He therefore took the son as adviser and the glorious angels also, that this flesh too, having served the Spirit unblamably, might have some place of sojourn, and might not seem to have lost the reward for its service; for all flesh, which is found undefiled and unspotted, wherein the Holy Spirit dwelt, shall receive a reward." Theodotus via Hippolytus of Rome (d. AD 235) Refutation of All Heresies, Book VII, Chapter 23. “The Heresy of Theodotus” “But there was a certain Theodotus, a native of Byzantium, who introduced a novel heresy. He announces tenets concerning the originating cause of the universe, which are partly in keeping with the doctrines of the true Church, in so far as he acknowledges that all things were created by God. -
Gnosticism Gnosticism
Gnosticism Gnosticism (after gnôsis, the Greek word for “knowledge” or “insight”) is the name given to a loosely organized religious and philosophical movement that flourished in the first and second centuries CE. The exact origin(s) of this school of thought cannot be traced, although it is possible to locate influences or sources as far back as the second and first centuries BCE, such as the early treatises of the Corpus Hermeticum, the Jewish Apocalyptic writings, and especially Platonic philosophy and the Hebrew Scriptures themselves. In spite of the diverse nature of the various Gnostic sects and teachers, certain fundamental elements serve to bind these groups together under the loose heading of “Gnosticism” or “Gnosis.” Chief among these elements is a certain manner of “anti- cosmic world rejection” that has often been mistaken for mere dualism. According to the Gnostics, this world, the material cosmos, is the result of a primordial error on the part of a supra-cosmic, supremely divine being, usually called Sophia (Wisdom) or simply the Logos. This being is described as the final emanation of a divine hierarchy, called the Plêrôma or “Fullness,” at the head of which resides the supreme God, the One beyond Being. The error of Sophia, which is usually identified as a reckless desire to know the transcendent God, leads to the hypostatization of her desire in the form of a semi-divine and essentially ignorant creature known as the Demiurge (Greek: dêmiourgos, “craftsman”), or Ialdabaoth, who is responsible for the formation of the material cosmos. This act of craftsmanship is actually an imitation of the realm of the Pleroma, but the Demiurge is ignorant of this, and hubristically declares himself the only existing God. -
ABSTRACT Savannah Dehart. BRACTEATES AS INDICATORS OF
ABSTRACT Savannah DeHart. BRACTEATES AS INDICATORS OF NORTHERN PAGAN RELIGIOSITY IN THE EARLY MIDDLE AGES. (Under the direction of Michael J. Enright) Department of History, May 2012. This thesis investigates the religiosity of some Germanic peoples of the Migration period (approximately AD 300-800) and seeks to overcome some difficulties in the related source material. The written sources which describe pagan elements of this period - such as Tacitus’ Germania, Bede’s Ecclesiastical History of the English People, and Paul the Deacon’s History of the Lombards - are problematic because they were composed by Roman or Christian authors whose primary goals were not to preserve the traditions of pagans. Literary sources of the High Middle Ages (approximately AD 1000-1400) - such as The Poetic Edda, Snorri Sturluson’s Prose Edda , and Icelandic Family Sagas - can only offer a clearer picture of Old Norse religiosity alone. The problem is that the beliefs described by these late sources cannot accurately reflect religious conditions of the Early Middle Ages. Too much time has elapsed and too many changes have occurred. If literary sources are unavailing, however, archaeology can offer a way out of the dilemma. Rightly interpreted, archaeological evidence can be used in conjunction with literary sources to demonstrate considerable continuity in precisely this area of religiosity. Some of the most relevant material objects (often overlooked by scholars) are bracteates. These coin-like amulets are stamped with designs that appear to reflect motifs from Old Norse myths, yet their find contexts, including the inhumation graves of women and hoards, demonstrate that they were used during the Migration period of half a millennium earlier. -
Cathar Or Catholic: Treading the Line Between Popular Piety and Heresy in Occitania, 1022-1271
Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of History William Kapelle, Advisor In Partial Fulfillment of the Requirements for Master’s Degree by Elizabeth Jensen May 2013 Copyright by Elizabeth Jensen © 2013 ABSTRACT Cathar or Catholic: Treading the line between popular piety and heresy in Occitania, 1022-1271. A thesis presented to the Department of History Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Elizabeth Jensen The Occitanian Cathars were among the most successful heretics in medieval Europe. In order to combat this heresy the Catholic Church ordered preaching campaigns, passed ecclesiastic legislation, called for a crusade and eventually turned to the new mechanism of the Inquisition. Understanding why the Cathars were so popular in Occitania and why the defeat of this heresy required so many different mechanisms entails exploring the development of Occitanian culture and the wider world of religious reform and enthusiasm. This paper will explain the origins of popular piety and religious reform in medieval Europe before focusing in on two specific movements, the Patarenes and Henry of Lausanne, the first of which became an acceptable form of reform while the other remained a heretic. This will lead to a specific description of the situation in Occitania and the attempts to eradicate the Cathars with special attention focused on the way in which Occitanian culture fostered the growth of Catharism. In short, Catharism filled the need that existed in the people of Occitania for a reformed religious experience. -
"The Light Shines in the Darkness, and the Darkness
"The light shines in the darkness, and the darkness did not overcome it": The spirit beyond the Christological debate: Toward a pneumatological interpretation of John 1:5 Author: Jean Luc Enyegue Persistent link: http://hdl.handle.net/2345/bc-ir:105005 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2013 Copyright is held by the author, with all rights reserved, unless otherwise noted. “The light shines in the darkness, and the darkness did not overcome it” THE SPIRIT BEYOD THE CHRISTOLOGICAL DEBATE: TOWARD A PEUMATOLOGICAL ITERPRETATIO OF JOH 1:5 Thesis Submitted in Partial Fulfillment of the Requirements for the S.T.L. Degree from Boston College School of Theology and Ministry (Weston Jesuit) Submitted by: Jean Luc Enyegue, SJ CoMentors: Thomas D. Stegman, SJ Margaret Guider, OSF Boston College School of Theology and Ministry Brighton, Massachusetts April, 2013 Table of Contents Introduction…………………………………………………………………………….1 Chapter One: The Christological Debate: Strengths and Limits of Hypothesis One..6 1) The Issue of the Structure of the Prologue……………………….……………….7 2) My Evaluation of the Exegetical Argument……………………………….……..9 3) Theological Advantages of H1……………………………………………….…...12 a. The Incarnation as a Process for a Religious Pluralism…………...……..12 b. The Catholic Response to These ew Challenges ……………………..….16 c. The Incarnation as a Process for a Process Theology………..…………..17 d. Evaluation of the Process Theology’s Argument………………...……..….20 4) Conclusion of Chapter 1.……………………….…………………………...……..22 Chapter Two: Arguments in Favor of the Second Hypothesis (H2)…………...……24 1) The Verb Tense and the Structural Issue………………………………….……24 2) The Argument Against Käsemann: Understanding φαίνει……………...….27 3) The Symbol of Light and Darkness in John 1:5.…………………………..…..28 4) Reasons Why John 1:5 Is ot and Should ot Refer to the Incarnation..….32 a. -
Downloaded from Brill.Com09/29/2021 07:36:54AM This Is an Open Access Article Distributed Under the Terms of the Prevailing CC-BY-NC License
_full_journalsubtitle: Journal of Patrology and Critical Hagiography _full_abbrevjournaltitle: SCRI _full_ppubnumber: ISSN 1817-7530 (print version) _full_epubnumber: ISSN 1817-7565 (online version) _full_issue: 1 _full_issuetitle: 0 _full_alt_author_running_head (change var. to _alt_author_rh): Dunn _full_alt_articletitle_running_head (change var. to _alt_arttitle_rh): Romani principes aduersum nos prouocantur _full_alt_articletitle_toc: 0 _full_is_advance_article: 0 Romani Principes AduersumScrinium Nos Prouocantur 14 (2018) 7-24 7 www.brill.com/scri Responses to Conflict in Early Christianity ∵ Romani Principes Adversum Nos Provocantur: Augustine of Hippo’s Epistula 87 to Emeritus of Caesarea Geoffrey D. Dunn University of Pretoria [email protected] Abstract Prior to the 411 colloquy at Carthage, Augustine had written to Emeritus, the Donatist bishop of Cherchell, urging him to abandon his adherence to Donatism. A complaint of the Donatists against the Caecilianists was that they urged the state to persecute Donatists. Augustine put words into Emeritus’ mouth: “… you stir up the Roman emper- ors against us.” (Ep. 87.8) Augustine told Emeritus that one can only be persecuted if one’s cause is right; if evil then it is legitimate punishment. In Augustine’s view the Donatists have brought imperial punishment (not persecution) upon themselves because of their schism. This paper will show how Augustine sidesteps a dilemma using Paul’s letter to the Romans: while it is true that Christians should not judge each other (Rom 14:4), it is the responsibility of the state to punish wrongdoers (Rom 13:2-4), while it is the responsibility of Christians to rehabilitate them (Rom 11:23). Keywords Augustine of Hippo – Donatism – religious coercion – religious violence ©Scrinium Geoffrey 14 D. -
Is There a Judeo-Christian Tradition?
Is there a Judeo-Christian Tradition? Perspectives on Jewish Texts and Contexts Edited by Vivian Liska Editorial Board Robert Alter, Steven E. Aschheim, Richard I. Cohen, Mark H. Gelber, Moshe Halbertal, Geoffrey Hartman, Moshe Idel, Samuel Moyn, Ada Rapoport-Albert, Alvin Rosenfeld, David Ruderman, Bernd Witte Volume 4 Is there a Judeo-Christian Tradition? A European Perspective Edited by Emmanuel Nathan Anya Topolski Volume inspired by the international workshop “Is there a Judeo-Christian tradition?” as part of the UCSIA/IJS Chair for Jewish-Christian Relations, organized by the Institute of Jewish Studies of the University of Antwerp and the University Centre Saint Ignatius Antwerp (UCSIA). An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041647-3 e-ISBN (PDF) 978-3-11-041659-6 e-ISBN (EPUB) 978-3-11-041667-1 ISSN 2199-6962 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed -
The Person of Christ in the Seventh–Day Adventism: Doctrine–Building and E
Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Butoiu, Nicolae (2018) The person of Christ in the Seventh–day Adventism: doctrine–building and E. J. Wagonner’s potential in developing christological dialogue with eastern Christianity. PhD thesis, Middlesex University / Oxford Centre for Mission Studies. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/24350/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. -
Wesleyan Spirit-Christology
Wesleyan Spirit-Christology: inspiration from the theology of Samuel Chadwick Full version of a paper presented at the Oxford Institute of Methodist Theological Studies, August 2018 by George Bailey, [email protected] Lecturer in Mission and Wesleyan Studies, Cliff College, Derbyshire, UK Presbyteral Minister in Leeds North and East Methodist Circuit, UK Introduction This paper explores the theology of Samuel Chadwick (1860-1932) and demonstrates that within it there is a Spirit Christology in a Wesleyan framework. Spirit Christology has been the subject of theological investigation in recent decades, with proposals being made for ways to add to or adapt the more dominant Logos Christologies of the Western theological tradition so that the work of the Holy Spirit in Jesus in the Gospels, and in the experience of Christians, can be better accounted for.1 Chadwick’s theology is brought into debate with this more recent conversation, and is found to be in many ways in line with the Spirit Christology being proposed. This is not an aspect of Chadwick’s theology that has been given attention previously and new suggestions are made as to his place in the tradition of Wesleyan theology. In the process, Chadwick’s sources are considered, including the ways that he draws on a Wesleyan theology of perfection, mid to late nineteenth century language of Pentecost and baptism of the Spirit, early twentieth century liberal Protestant theological work, and his potential relationship with the seventeenth century puritan, John Owen. Most academic interest in Chadwick to date has focused on more practical issues. However, although Chadwick was primarily concerned with holiness and evangelism, it was only by the work of Holy Spirit that he experienced these being effective in his life and the life of churches, and consequently the Holy Spirit constituted the main content of his teaching to prepare people for evangelism.