DOCSLIB.ORG

Christology of the Later Fathers General Editors

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Christology of the Later Fathers General Editors Christology of the Later Fathers General Editors John Baillie (1886-1960) served as President of the World Council of Churches, a member of the British Council of Churches, Moderator of the General Assembly of the Church of Scotland, and Dean of the Faculty of Divinity at the University of Edinburgh. John T. McNeill (1885-1975) was Professor of the History of European Christianity at the University of Chicago and then Auburn Professor of Church History at Union Theological Seminary in New York. Henry P. Van Dusen (1897-1975) was an early and influen- tial member of the World Council of Churches and served at Union Theological Seminary in New York as Roosevelt Professor of Systematic Theology and later as President. THE LIBRARY OF CHRISTIAN CLASSICS Christology of the Later Fathers Edited by EDWARD R. HARDY PhD In collaboration with CYRIL C. RICHARDSON ThD, DD © 1954 The Westminster Press Paperback reissued 2006 by Westminster John Knox Press, Louisville, Kentucky. All rights reserved. No part of this book may be reproduced or transmit- ted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage or retrieval system, without permission in writing from the publisher. For infor- mation, address Westminster John Knox Press, 100 Witherspoon Street, Louisville, Kentucky 40202-1396. Cover design by designpointinc.com Published by Westminster John Knox Press Louisville, Kentucky This book is printed on acid-free paper that meets the American National Standards Institute Z39.48 standard.© PRINTED IN THE UNITED STATES OF AMERICA Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, D.C. ISBN-13: 978-0-664-24152-0 ISBN-10: 0-664-24152-2 GENERAL EDITORS' PREFACE The Christian Church possesses in its literature an abundant and incomparable treasure. But it is an inheritance that must be reclaimed by each generation. THE LIBRARY OF CHRISTIAN CLASSICS is designed to present in the English language, and in twenty-six volumes of convenient size, a selection of the most indispensable Christian treatises written prior to the end of the sixteenth century. The practice of giving circulation to writings selected for superior worth or special interest was adopted at the beginning of Christian history. The canonical Scriptures were themselves a selection from a much wider literature. In the Patristic era there began to appear a class of works of compilation (often designed for ready reference in controversy) of the opinions of well-reputed predecessors, and in the Middle Ages many such works were produced. These medieval anthologies actually preserve some noteworthy materials from works otherwise lost. In modern times, with the increasing inability even of those trained in universities and theological colleges to read Latin and Greek texts with ease and familiarity, the translation of selected portions of earlier Christian literature into modern languages has become more necessary than ever; while the wide range of distinguished books written in vernaculars such as English makes selection there also needful. The efforts that have been made to meet this need are too numerous to be noted here, but none of these collections serves the purpose of the reader who desires a library of representative treatises spanning the Christian centuries as a whole. Most of them embrace only the age of the Church Fathers, and some of them have long been out of print. A fresh translation of a work already 9 10 GENERAL EDITORS PREFACE translated may shed much new light upon its meaning. This is true even of Bible translations despite the work of many experts through the centuries. In some instances old translations have been adopted in this series, but wherever necessary or desirable, new ones have been made. Notes have been supplied where these were needed to explain the author's meaning. The introductions provided for the several treatises and extracts will, we believe, furnish welcome guidance. JOHN BAILLIE JOHN T. MGNEILL HENRY P. VAN DUSBM CONTENTS PREFACE ........ 13 GENERAL INTRODUCTION: Faith in Christ, Theology, and Creeds . .15 General Bibliography ..... 39 ATHANASIUS [Edited by the Editor) . .41 Introduction to Athanasius .... 43 Bibliography ....... 52 On the Incarnation of the Word {Translated by Archibald Robertson) ..... 55 GREGORY OF NAZIANZUS {Edited by the Editor) . 111 Introduction to Gregory of Nazianzus . .113 Bibliography . .126 The Theological Orations (Translated by Charles Gordon Browne and James Edward Swallow) . 128 Letters on the Apollinarian Controversy {Trans- lated by Charles Gordon Browne and James Edward Swallow) . .215 GREGORY OF NYSSA {Edited and Translated by Cyril C. Richardson) ....... 233 Introduction to Gregory of Nyssa . 235 Bibliography ....... 251 An Answer to Ablabius: That We Should Not Think of Saying There Are Three Gods . 256 An Address on Religious Instruction . 268 11 12 CONTENTS DOCUMENTS ........ 327 Documents Illustrating the Christology of the Ecu- menical Councils {Edited and Translated by the Editor) ....... 329 I. The Letter of Arius to Eusebius of Nicomedia . 329 II. The Confession of the Arians, Addressed to Alexander of Alexandria .... 332 III. The Letter of Eusebius of Caesarea Describing the Council of Nicaea .... 335 IV. The Creed of Ariminum. .... 341 V. Summary of the Tome of Constantinople, 381 . 343 VI. Dogmatic Letters of Nestorius and Cyril of Alexandria ...... 346 VII. The Formula of Union of 433 . 355 VIII. The Tome of Leo {Translated by William Bright) . 359 IX. The Chalcedonian Decree .... 371 X. Extracts from Leontius of Byzantium . 375 XI. The Anathemas of the Second Council of Constantinople (Fifth Ecumenical) . 378 XII. The Statement of Faith of the Third Council of Constantinople (Sixth Ecumenical) . 382 INDEXES 387 PREFACE The material included in this volume represents the formula- tion of historic Christian convictions on the Person of Christ in the period of the Ecumenical Councils. Major works are in- cluded by three authors who are important as well for their central position in the stream of tradition as for the significance of their own contributions. The Introduction and series of Documents will, it is hoped, be sufficient to indicate the questions which the ancient Church at large faced in this field, as it saw them, and the answers which it gave, in its own terms. For Athanasius, Gregory of Nazianzus, and Leo it has seemed best to reprint, with new notes and some slight corrections, careful translations of the last century. The works of Gregory of Nyssa, and most of the Documents, appear in new versions; the combination of reprints and new translation produces some variations in method, but this may in part correspond to the various influences (Biblical, learned, and popular) which give a certain variety to patristic Greek. I am deeply indebted to Dr. Richardson for his contribution to this volume, and to the General Editors for their guidance and suggestions. Berkeley Divinity School. EDWARD ROCHIE HARDY. General Introduction: Faith in Christ, Theology and Creeds OD WAS IN CHRIST RECONCILING THE WORLD • unto himself" (II Cor. 5:19). In these simple words G Paul expressed the central Christian conviction which Christian theology ever since has labored to preserve, to defend, and as far as possible to understand. Ever since the fifth century we have been accustomed to consider that the central problem of Christology is how to maintain the true humanity of the Saviour without obscuring the affirmation that God was indeed acting in Christ. The first four Christian centuries faced rather a different problem in the intellectual definition of the faith— to assert the true deity of the God who acted in Christ without obscuring the ancient faith of Israel that "the Lord our God, the Lord is one" (Deut. 6:4, R. S. V., margin). By the end of the second century the possible alternative solutions had been explored. Holding firm to the unity of God, or, as that age would have said, to the divine monarchy, one might say that Father and Son are merely two appearances of the same subject—-two parts (prosopa, personae, as in dramatis personae) assumed by the same simple being. This is modalism, com- monly known from the name of one of its conspicuous repre- sentatives as Sabellianism. Or one could adopt the opposite course and say that God the Father, and he only, is God in the true sense. Then the Word who was known on earth was another, a second and subordinate, divine entity—theos kai kurios heteros—as Justin Martyr1 rather carelessly says, although that phrase would not mean for him quite what it does for us. Arius later formalized this subordinationism. But this is dangerously close to polytheism, and it might be safer to say that the 1 Dialogue with Trypho, 56. 15 l6 CHRISTOLOGY OF THE LATER FATHERS eternal Word is simply an attribute of God, or an aspect of his working, and that in these last days he spoke supremely through Jesus as he had in old times spoken through prophets and sages. This was the view that was attributed to Paul of Samosata, bishop of Antioch. None of these positions was formally excluded by the Church's "rule of faith" as it existed in the third century, in various local forms of creeds taught to catechumens in pre- paration for their baptism in the threefold name. The Old Roman Symbol, known to us in a later form as the Apostles' Creed, is an excellent case in point. In the late second century converts at Rome were asked in the baptismal rite, "Do you believe in God the Father Almighty?" and "Do you believe in Christ Jesus, the Son of God . .?"2 By the end of the third century the second phrase probably read as we now know it, "his only Son our Lord," thus excluding any tendency to reduce Jesus to the rank of one among many.
Load more

Recommended publications
  • Durham E-Theses
    Durham E-Theses The Christology of nestorius and the chalcedonian settlement Fletcher, Stanley P. How to cite: Fletcher, Stanley P. (1972) The Christology of nestorius and the chalcedonian settlement, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9976/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk THE REVEREND STANLEY P. FLETCHER, B.A. THE CHRISTOLOGY OP NESTORIUS AND THE CHALCEDONIAN SETTLEMENT A DISSERTATION SUBMITTED FOR THE DEGREE OF MASTER OF ARTS IN THE UNIVERSITY OF DURHAM The 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. THE GHRISTOLOGY OF NESTORIUS AND THE CHALCEDONIAN SETTLEMENT - ABSTRACT The assessment of Nestorius1 Christology begins with a consideration of his indebtedness to Paul of Samosata, Diodore of Tarsus and Theodore of Mopsuestia.
    [Show full text]
  • V Demig 61311511311 Xterature Nmem. Edited by Professor George
    E AR LY CHR I ST I AN L I T E RAT UR E P R I ME R S . T H E A P OS T OL I C FAT H E R S AND T H E AP OL OGI S T S O F T H E S ECON D E NT U R Y - 1 80 C D . , A . 95 T H E FAT H E R S OF T H E I R E N U R Y D 1 80- 2 T H D . C T , A 3 5 T H E - 2 — . P O T E E EE H E 0 N I C N R K T R S D . S G F . III A , A 3 5 75 I n re aration p p . - - P O T E H E R D 2 0. S N I N E T I N T S . C L A FA A . 3 5 59 V dEmI 61115 113 11 xterature n mem g 3 fi fi . d ited b P ro essor GE OR E P G . FI H E R D E S . D y f , . T H E MAR 1 2 1914 P OS T -N I CE N K FAT H E R G R E E S . o E A A KS ON E V G OR GE . C . R . J N E W Y O R K : N D C O M P A N Y D . A P P L E T O N A , I A N D B O N D S R E E .
    [Show full text]
  • ABSTRACT the Apostolic Tradition in the Ecclesiastical Histories Of
    ABSTRACT The Apostolic Tradition in the Ecclesiastical Histories of Socrates, Sozomen, and Theodoret Scott A. Rushing, Ph.D. Mentor: Daniel H. Williams, Ph.D. This dissertation analyzes the transposition of the apostolic tradition in the fifth-century ecclesiastical histories of Socrates, Sozomen, and Theodoret. In the early patristic era, the apostolic tradition was defined as the transmission of the apostles’ teachings through the forms of Scripture, the rule of faith, and episcopal succession. Early Christians, e.g., Irenaeus, Tertullian, and Origen, believed that these channels preserved the original apostolic doctrines, and that the Church had faithfully handed them to successive generations. The Greek historians located the quintessence of the apostolic tradition through these traditional channels. However, the content of the tradition became transposed as a result of three historical movements during the fourth century: (1) Constantine inaugurated an era of Christian emperors, (2) the Council of Nicaea promulgated a creed in 325 A.D., and (3) monasticism emerged as a counter-cultural movement. Due to the confluence of these sweeping historical developments, the historians assumed the Nicene creed, the monastics, and Christian emperors into their taxonomy of the apostolic tradition. For reasons that crystallize long after Nicaea, the historians concluded that pro-Nicene theology epitomized the apostolic message. They accepted the introduction of new vocabulary, e.g. homoousios, as the standard of orthodoxy. In addition, the historians commended the pro- Nicene monastics and emperors as orthodox exemplars responsible for defending the apostolic tradition against the attacks of heretical enemies. The second chapter of this dissertation surveys the development of the apostolic tradition.
    [Show full text]
  • Leontius of Byzantium – Interpreter of Chalcedon Emanuel Gafiţa, Fr
    Leontius of Byzantium – Interpreter of Chalcedon Emanuel Gafiţa, Fr. PhD stud1 Abstract: Leontius of Byzantium, whose identity remains a subject of debate, is the central theological figure of the sixth century. He introduces the concept of enhypostasis, thereby giving a deeper understanding to the Christological doctrine and clarifying the question of the two natures or physis in the person of the Savior Jesus Christ. Leontius points out as no one else, the act of assuming, taking over, of the human nature in the hypostasis of the divine Logos.. Keywords: Leontius, Chalcedon, enhypostasis, nature, person. I.1. Life of Leontius The Byzantine tradition does not contain much biographical data with reference to Leontius of Byzantium2, called by some also Leontius of Jerusalem3. It can be inferred from his own works that he was a monk attracted by the culture of his times and that for some time in his life he was close to the Nestorians4. It should be pointed out that the gaps in his life also derive from the fact that he was often called "recluse" or "hermit" and that usually such people did not ordinarily leave behind writings 1 Fr. Emanuel Gafiţa, PhD student at Ortodox Teological Faculty St. „Andrei Şaguna”, University „Lucian Blaga” Sibiu. [email protected] 2 Archd. Prof. PhD. Constantin Voicu, Patrologie (Patrology), Vol. III, Basilica Publishing of the Romanian Patriarchate, Bucharest, 2009, p. 29. 3 Ioan G. Coman, Hristologia Post Calcedoniană: Sever de Antiohia și Leonțiu de Bizanț (Post-Chalcedonian Christology: Severus of Antioch and Leontius of Byzantium), in volume Și Cuvântul trup S-a făcut, Hristologie și mariologie patristică (And the Word Was Made Flesh, Patristic Christology and Mariology), Banat Metropolitan Publishing, Timișoara, 1993, p.
    [Show full text]
  • The Importance of Athanasius and the Views of His Character
    The Importance of Athanasius and the Views of His Character J. Steven Davis Submitted to Dr. Jerry Sutton School of Divinity Liberty University September 19, 2017 TABLE OF CONTENTS Chapter I: Research Proposal Abstract .............................................................................................................................11 Background ......................................................................................................................11 Limitations ........................................................................................................................18 Method of Research .........................................................................................................19 Thesis Statement ..............................................................................................................21 Outline ...............................................................................................................................21 Bibliography .....................................................................................................................27 Chapter II: Background of Athanasius An Influential Figure .......................................................................................................33 Early Life ..........................................................................................................................33 Arian Conflict ...................................................................................................................36
    [Show full text]
  • Download a Pdf File of This Issue for Free
    Issue 85: The Council of Nicaea: Debating Jesus’ Divinity Debating Jesus' Divinity: Did You Know? Interresting and Unusual Facts about the Council of Nicaea Compiled by Steven Gertz, D. H. Williams, and John Anthony McGuckin All Aboard? The Council of Nicaea lives on in the imagination of the Church, both East and West. In this photograph taken in 1925, Russian Orthodox patriarchs prepare to board a train for St. David's, Wales, to celebrate Nicaea's 16th centenary. In Rome that same year, Pope Pius XI planned a party of his own in the Vatican basilica, declaring Nicaea a formative event for the Catholic understanding of the nature of Christ. Protestants too have honored Nicaea in their own way. Anglicans, among others, recite the Nicene Creed in church every Sunday, and many Protestants (perhaps unknowingly) celebrate Nicaea in their hymns. One of the most beloved is Reginald Heber's "Holy, Holy, Holy, Lord God Almighty," which ends with a rousing "God in Three Persons, blessed Trinity." Written for Trinity Sunday, the hymn was set to music by John B. Dykes, who named the tune "Nicaea." Wipe Out Those Arian Barbarians Theodosius the Great may have dealt a death blow to Arians in the Roman Empire at the Council of Constantinople (381), but the heresy got a new lease on life among the barbarian Goths. Particularly influential was Theodoric the Great (d. 526), a ruthless military tactician (he murdered his rival) who adopted Arianism as his religion and built numerous Arian churches in Raverina, Italy. When the Byzantine Emperor Justinian recovered Ravenna in 535, he resolved to erase any Arian influence from the city.
    [Show full text]
  • How Severus of Antioch's Writings Survived in Greek
    Saving Severus: How Severus of Antioch’s Writings Survived in Greek Yonatan Moss N THE SUMMER of 536, following a failed attempt to reach a compromise between the advocates and opponents of the I Council of Chalcedon, Emperor Justinian came down reso- lutely on the Chalcedonian side. He issued a novella ordering all extant writings of Severus, exiled patriarch of Antioch and leading spokesman of the anti-Chalcedonian cause, to be burned.1 Possessors of Severus’ works faced harsh punishment and the hands of scribes found copying them were to be am- putated.2 The novella was to be distributed to all metropolitan bishops, who, in turn, were tasked with making sure it was pub- licly posted in each and every church throughout the Empire.3 1 The literature on Severus is large. Some recent major studies are: Pauline Allen and C. T. R. Hayward, Severus of Antioch (London/New York 2004); Frédéric Alpi, La route royale: Sévère d’Antioche I–II (Beirut 2009); Yonatan Moss, Incorruptible Bodies: Christology, Society and Authority in Late Antiquity (Berkeley/Los Angeles 2016); John D’Alton and Youhanna Youssef (eds.), Severus of Antioch: His Life and Times (Leiden 2016). 2 For the relevant part of Nov. 42, Constitutio sacra contra Anthimum, Severum, Petrum et Zoaram, dated 6 August 536, see R. Schoell and G. Kroll, Corpus Juris Civilis III (Berlin 1928) 263–269, at 266. Nov. 42 came in the wake of a home synod led by Menas of Constantinople in the spring of 536, which anathematized Severus’ writings as “feeding off the venom of the serpent, the originator of evil (δράκων ἀρχέκακος)”: Mansi VIII 1142D.
    [Show full text]
  • Christ: the Mystery of God Truly Made Manifest? Leontius of Byzantium and the Univocity of Being
    Zurich Open Repository and Archive University of Zurich Main Library Strickhofstrasse 39 CH-8057 Zurich www.zora.uzh.ch Year: 2016 Christ: The Mystery of God Truly Made Manifest? Leontius of Byzantium and the Univocity of Being Bieler, Jonathan Posted at the Zurich Open Repository and Archive, University of Zurich ZORA URL: https://doi.org/10.5167/uzh-133809 Conference or Workshop Item Originally published at: Bieler, Jonathan (2016). Christ: The Mystery of God Truly Made Manifest? Leontius of Byzantium and the Univocity of Being. In: North American Patristics Society Annual Meeting, Chicago, 26 May 2016 - 28 May 2016. Jonathan Bieler, University of Zurich NAPS Conference 2016 Christ: The Mystery of God Truly Made Manifest? Leontius of Byzantium and the Univocity of Being Introduction The goal of this paper is to come to an understanding Leontius’ of Byzantium’s programmatic attempt to harmonize Trinitarian and Christological terminology. Helpful for this endeavor will be the passage in Leontius’ work on your handout, where he gives an argument for the consistency of the terms of ousia and hypostasis in Christological and Trinitarian thought (oikonomia and theologia; PG 86/2, 1921B-1924B). The questions this paper would like to address are: Does Leontius have some sort of ontology that underlies his use of the term ousia and what would it look like according to the passage we will investigate? Answering these questions will allow us to catch a glimpse of how human and divine natures relate, how Christ manifests God in Leontius’ theology and what his ontology implies for the transcendence of God.
    [Show full text]
  • When Christology Intersects with Embryology 855
    DOI 10.1515/bz-2020-0037 BZ 2020; 113(3): 853–878 Dirk Krausmüller When Christologyintersects with embryology: the viewpointsofNestorian, Monophysite and Chalcedonian authorsofthe sixth to tenth centuries Abstract: The notion that the soul comes into existencesimultaneouslywith the bodyatthe moment of conception was originallyintroduced into the Patristic discourse as an alternative to the Origenist notion of apre-existing soul. Yet from the sixth century onwards it was itself regarded as an Origenisttenet. Now it was claimedthat onlythosewho believed the soul to be created after the bodyweretrulyorthodox. The present article examines the links between this development and the Christologicalconversies. Adresse: Dr.Dirk Krausmüller,Gratian-Marx-Str.8/25, 1110 Wien, Österreich; [email protected] In Patristic literature the ensoulment of the embryoisexplainedinthree differ- ent ways:the soul either pre-exists the bodyand enters it at the moment of con- ception (prohyparxis), or comes into being at the moment of conception (synhy- parxis), or appears after the bodyhas been formed (methyparxis). From the late fourth century onwardsthe first option, which had once been proposed by Ori- gen, met with increasingresistence since manyconsidered it to be irreconcilable with the Christian faith. By contrast, the second and third options werewidely regarded as equallyorthodox. Their proponents disagreed but did so without rancour as nothing much was at stake. This situation, however,changed in the middle of the sixth century when two developments took place. On the one hand, not only prohyparxis but also synhyparxis was now widelysuspected This article is partofthe project “Reassessing ninth century philosophy.Asynchronic approach to the logical traditions” (SALT)that hasreceivedfunding from the European Research Council (ERC) under the EuropeanUnion’sHorizon research and innovation programme (grant agreement No.
    [Show full text]
  • The Early Church Under the Pagan Empire, to the Seventh, Eighth, and Ninth Were Given at Kenyon College, Year 325
    Conditions and Terms of Use Copyright © Heritage History 2010 Some rights reserved This text was produced and distributed by Heritage History, an organization dedicated to the preservation of classical juvenile history books, and to the promotion of the works of traditional history authors. The books which Heritage History republishes are in the public domain and are no longer protected by the original copyright. They may therefore be reproduced within the United States without paying a royalty to the author. The text and pictures used to produce this version of the work, however, are the property of Heritage History and are subject to certain restrictions. These restrictions are imposed for the purpose of protecting the integrity of the work, for preventing plagiarism, and for helping to assure that compromised versions of the work are not widely disseminated. In order to preserve information regarding the origin of this text, a copyright by the author, and a Heritage History distribution date are included at the foot of every page of text. We require all electronic and printed versions of this text include these markings and that users adhere to the following restrictions. 1. You may reproduce this text for personal or educational purposes as long as the copyright and Heritage History version are included. 2. You may not alter this text or try to pass off all or any part of it as your own work. 3. You may not distribute copies of this text for commercial purposes. 4. This text is intended to be a faithful and complete copy of the original document.
    [Show full text]
  • Councils of Ariminum and Seleucia
    A SELECT LIBRARY OF THE NICENE AND POST-NICENE FATHERS OF THE CHRISTIAN CHURCH. SECOND SERIES TRANSLATED INTO ENGLISH WITH PROLEGOMENA AND EXPLANATORY NOTES. VOLUMES I–VII. UNDER THE EDITORIAL SUPERVISION OF PHILIP SCHAFF, D.D., LL.D., PROFESSOR OF CHURCH HISTORY IN THE UNION THEOLOGICAL SEMINARY, NEW YORK. AND HENRY WACE, D.D., PRINCIPAL OF KING’S COLLEGE, LONDON. VOLUME IV ATHANASIUS: COUNCILS OF ARIMINUM AND SELEUCIA T&T CLARK EDINBURGH __________________________________________________ WM. B. EERDMANS PUBLISHING COMPANY GRAND RAPIDS, MICHIGAN 448 Introduction to de Synodis. ———————————— (WRITTEN 359, ADDED TO AFTER 361.) The de Synodis is the last of the great and important group of writings of the third exile. With the exception of §§30, 31, which were inserted at a later recension after the death of Constantius (cf. Hist. Ar. 32 end), the work was all written in 359, the year of the ‘dated’ creed (§4 ἀπὸ τῆς νῦν ὑπατείας) and of the fateful assemblies of Rimini and Seleucia. It was written moreover after the latter council had broken up (Oct. 1), but before the news had reached Athanasius of the Emperor’s chilling reception of the Ariminian deputies, and of the protest of the bishops against their long detention at that place. The documents connected with the last named episode reached him only in time for his postscript (§55). Still less had he heard of the melancholy surrender of the deputies of Ariminum at Niké on Oct. 10, or of the final catastrophe (cf. the allusion in the inserted §30, also Prolegg. ch. ii. §8 (2) fin.). The first part only (see Table infra) of the letter is devoted to the history1 of the twin councils.
    [Show full text]
  • The Apostles Creed Without the Hell Clause
    The Apostles Creed Without The Hell Clause DarrylFremont may shuts very delectably. impracticably Winsomely while Jordy nomographic, remains lane Hillary and oversteer viable. tourings and underrates ices. Unwakened It is an pod pca church member partakes somewhat mysterious and hell the apostles creed clause with the antediluvians who when god Without mentioning harrowing he writes that opportunity very Christ who ascended. In the growing the bully is found safe the Arian Creeds about 360 by Venanitus Fortunatus 590 But poor word for descended is the bend DOWN and the word for Hell. Be reproduced in any refund whatsoever whether written permission from the. Language such testimony the Father punished the Son though some. When I muster up getting the Presbyterian faith mortgage said the Apostle's Creed. Been repeating this clause bar the Apostles' Creed He descended into hell. The descent clause make a late addition try the Apostles' Creed. Chris Thompson How local churches use - or don't use. The most controversial part otherwise the Apostles Creed age the statement He descended into Hell. In the gelasian sacramentary, without the apostles creed hell clause is not considered innocent, where there he fasted and our saviour. Of faith Creed was not sitting be dismissed without further attention being paid fee the. A glorious church where having dust or beginning any such thing but that it department be good and without blemish. Many liturgical traditions faithfully recite the Apostles Creed as part because their. The Apostle's Creed states that Jesus Christ 'descended into hell'. Position just on the Apostles' Creed Love INC.
    [Show full text]