DOCSLIB.ORG

The Date of the Delivery of Gregory of Nazianzus' Or. 41

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Date of the Delivery of Gregory of Nazianzus' Or. 41 EXCURSUS FOUR THE DATE OF THE DELIVERY OF GREGORY OF NAZIANZUS' OR. 41 Although J.T. Cummings! is critical of Gustave Bardy's and J.-R. Palanque's view of the location of the discussions between the Pneumatomachi and the orthodox in the sequence of events at the Council of Constantinople, 2 he reproduces their error concerning the date of or.4l. Bardy and Palanque date or.41 at Pentecost, 381 and leave the reader with the impression that Gregory delivered this oration at the time of the Council of Constantinople. 3 Cummings comments on this impression: 4 The reference to Gregory's forty-first Oration is irrelevant since it is not clear whether Pentecost preceded or followed the opening session; it is not even certain that this oration was written forthe Pentecost of 381, although it seems the most probable date. Gallay,5 however, has pointed out that or. 41 cannot be dated from 381, since this date would place it later than both or. 34 (delivered in the spring of 3806) and or. 31 (delivered in July-November, 3807). The latter orations manifest a more severe view of the Pneumatomachi than that contained in or. 41. In or. 41 Gregory is still prepared to regard the Pneumatomachi as erring brothers. In or. 41.8 he writes: 8 Confess that the Trinity is one in Godhead, gentlemen, or if you wish, one in nature; and we shall ask the Spirit to give you the term 'God'. For I am sure that he will give it to you, since he has given [it] to you [as the name for] the first and the second [persons],9 especially if our contention involves a certain 1 "A Critical Edition of the Carmen de vita sua of St. Gergory Nazianzen" (Unpublished Ph.D. dissertation, Princeton University, 1966), pp. 160-161. 2 On the time of these discussions, see p. 180. 3 De la paix constantinienne a la mort de Theodose, vol. 3 of Augustin Fliche and Victor Martin, eds., Histoire de Nglise ([Paris): Bloud & Gay, 1947), pp. 286-287. D6rries (De Spiritu Sancto, p. 27), Thomas Michels [Gregor von Nazianz. Macht des Mysteriums (Alte Quellen neuer Kraft. vol. I; Diisseldorf: Patmos. 1956). p. 125). and Simonetti (Crisi ariana, pp. 530-531, n. 11) also think that or. 41 was delivered before or. 31. 4 "Critical Edition", p. 160. 5 Vie, pp. 148-149; idem, "Gregoire de Nazianze: Sermon pour Ie jour de la Pentecote", VS, LXVIII(1943), 544, n. I. 6 See excursus V. 1 See p. 175. n. 35. 8 PG 36.440B-C. 9 &oo<Jeqap,ei'> otliu,b 'to ltpiihov liOUC;,lCUl'tO lielm:pov. C.G. Browne and J.E. Swallow GREGORY OF NAZIANZUS' OR. 41 203 spiritual timidity, and not a diabolical opposition .... For we are not seeking to conquer, but to gain brothers, from whom we are tom asunder. This we say to you, among whom we find some lively faith Cd. lCu1.l;ronlCov), since you are sound with regard to the Son; although we admire your lifestyle we do not entirely commend your doctrine. You who have the gifts of the Spirit, receive then also the Spirit, that you might not simply strive, but strive lawfully, since lawful striving is the condition for your crown. May this reward be granted to you for your way of life, to perfectly confess the Spirit, and to proclaim with us, and even before us, 10 so far as it is meet. I dare something even greater for your sake,[namely] to utter that saying of the Apostle. So much do I cleave to you ... that I would choose even to be separated from Christ [cf. Rom 9:3] and to suffer as one who is condemned, if only you might stand with us, and we might glorify the Trinity publicly. By contrast, in the following year, Gregory considered the Pneumatomachian heresy an unbearable blasphemy,l1 whose adherents were estranged from God. 12 In Gregory's eyes, they occupied the second highest rung on the ladder of impiety, after the Eunomians.13 It is highly unlikely that Gregory's attitude towards the Pneumatomachi became milder with the passage of time, 14 especially since Gregory enjoyed imperial support in the final months of his sojourn at Constantinople, 15 and the Pneumatomachi had proven so intransigent in their views. Ritter ascribes the shift in [Select Orations and Letters of St. Gregory Nazianzen (Nicene and Post-Nicene Fathers, Second Series, vol. 7; New York: The Christian Literature Co., 1894) p. 381, n.t] interpret "to 1tpii'>-tov and "to OE"l)"tEPOV as "the Con substantiality and Unity of the Trinity" respectively. Yet, there is nothing in the text to warrant such an interpretation. Further on in or. 41.8 (PG 36.440B) Gregory will say that the Pneumatomachi among his hearers are "sound with regard to the Son" ("tOl~ "tov 1ltOV uYUXtV01lCHV .). In light of this, it is most probable that here Gregory means that these Pneumatomachi are quite prepared to confess the Father and the Son as divine, but refuse to ascribe divinity to the Spirit. See Hauschild, "Pneumatomachen", p.86. 10 At the time when Gregory spoke these words, the Neo-Nicene party had not openly declared the Spirit to be God. Gregory is thus encouraging the Pneumatomachi to take the lead in the open confession of the Spirit's deity. 11 Or. 34.11 (PG 36.252B). 12 Or. 34.9 (PG 36.249B). On the date of or. 34, see excursus IV. 13 Or. 31.13 (p.300.8; PG 36.148C). 14 See Ritter, Konzil, p. 77. 13 It is important to rememberthat it was almost certainly because of Gregory's influence that Theodosius ruled, in January, 381, that the denial of the divinity of the Spirit was heretical. The relevant portion of this proclamation is cited in Ritter, Konzil, p. 77, n. 4. See also Meinhold, "Pneumatomachoi", col. 1086. In February, 380 Theodosius had also issued the edict, Cod. Thds. 16.1.2 and addressed it to the people of Constantinople. This edict stated that the Father, the Son, and the Holy Spirit are to be worshipped in equal majesty as one Godhead (see King, Theodosius, pp. 28-29). Gregory would certainly have known of its existence, despite the fact that he hardly mentions it (see p. 178). Thus, in the years 380 and 381 Gregory would have been assured, to some extent, of imperial support for his position on the Holy Spirit; yet, see pp. 179-181. However, in 379, Gregory was not prepared to totally alienate those Pneumatomachi whose beliefs were sound with regard to the Son [or. 41.8 (PG 36.440B)], and who, although they did not confess the Spirit to be God [or. 41.7- 8 (PG 36.437D-440B)], nevertheless did not consider the Spirit to be a creature [or. 41.6- 7 (PG 36.437A-C)]. .
Load more

Recommended publications
  • Towards an African Inculturation Biblical Pneumatology: a Response to the Rise of Neo- Pentecostalism in Tanzanian Christianity Faith Lugazia Luther Seminary
    Luther Seminary Digital Commons @ Luther Seminary Doctor of Philosophy Theses Student Theses 2010 Towards an African Inculturation Biblical Pneumatology: A Response to the Rise of Neo- Pentecostalism in Tanzanian Christianity Faith Lugazia Luther Seminary Follow this and additional works at: http://digitalcommons.luthersem.edu/phd_theses Part of the Christianity Commons, History of Christianity Commons, and the New Religious Movements Commons Recommended Citation Lugazia, Faith, "Towards an African Inculturation Biblical Pneumatology: A Response to the Rise of Neo-Pentecostalism in Tanzanian Christianity" (2010). Doctor of Philosophy Theses. Paper 15. This Thesis is brought to you for free and open access by the Student Theses at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Doctor of Philosophy Theses by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. TOWARDS AN AFRICAN INCULTURATION BIBLICAL PNEUMATOLOGY: A RESPONSE TO THE RISE OF NEO-PENTECOSTALISM IN TANZANIAN CHRISTIANITY by FAITH LUGAZIA A Thesis Submitted to the Faculty of Luther Seminary In Partial Fulfillment of The Requirements for the Degree of DOCTOR OF PHILOSOPHY ST. PAUL, MINNESOTA 2010 LUTHER SEMINARY LIBRARY 2375 Como Avenue 8 t P*ul, MN 65108-144? © 2010 by Faith Lugazia All rights reserved LUTHER SEMINARY ST. PAUL, MINNESOTA PH.D. THESIS Title of Thesis: Towards An African Inculturation of Biblical Pneumatology: A Response to the Rise of Neo-Pentecostalism in Tanzanian Christianity. Author: Faith Kokubelwa Lugazia Thesis committee: L . jA JL a- ABSTRACT Towards an African Inculturation Biblical Pneumatology: A Response to the Rise ofNeo- Pentecostalism in Tanzanian Christianity By Faith Lugazia In this dissertation, 1 seek to lay the groundwork for developing an African inculturation of biblical pneumatology relevant to the Tanzanian context.
    [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]
  • Trinity Handouts.Xlsx
    Alexander of Alexandria (d.326) Ossius of Cordova (c.256-357) Apollinarius (d.390) Arius of Alexandria (256-336) Hillary of Potiers (c.310-367) Gregory of Nazianzus (329-390) Irenaeus Constantine (272-337) Athanasius (296-373) Eunomius (d.393) (130-202) Eusebius of Caesarea (263-339) Basil of Caesarea (330-379) Gregory of Nyssa (335-395) AD 200 AD 300 AD 400 AD 500 Constantine died (337) Tertullian (165-225) Constantine became Council of Origen (185-254) Emporer (312) His sons, Constantine II, Ephesus Constantius II, and (431) Council of Edict of Milan Constans succeed him as Chalcedon (313) co-emporers (451) COUNCIL OF NICAEA COUNCIL OF CONSTANTINOPLE May 19 - June 20, 325 May - July 9, 381 318 Fathers in Attendance 150 Fathers in Attendance We believe in one God the Father all powerful, We believe in one God the Father all-powerful, maker of maker of heaven and of earth, all things both seen and unseen. and of all things both seen and unseen. And in one Lord Jesus Christ, the Son of God, And in one Lord Jesus Christ, the only-begotten Son of God, the only-begotten begotten from the Father, begotten from the Father that is from the substance [Gr. ousias, Lat. substantia ] before all the ages, of the Father, God from God, light from light, true God from true God, light from light, true God from true God, begotten [Gr. gennethenta , Lat. natum ] begotten not made [Gr. poethenta , Lat. factum ], not made, CONSUBSTANTIAL [Gr. homoousion , Lat. unius substantiae consubstantial (quod Graeci dicunt homousion) ] with the Father, with the Father,
    [Show full text]
  • 1 Heretical Self-Defence in the Middle Ages
    Heretical Self-Defence in the Middle Ages: Text, Law, Subterfuge, Flight and Arms University of Nottingham Abstracts Session 1: Late-antique and early-medieval Models ‘North African Donatism: Fighting against the heretical assimilation’ Carles Buenecasa Perez, University of Barcelona Donatism was nothing but a schism, and its theology was not so different from Catholicism. That’s why, in Africa, Donatism was widely widespread. Catholic bishops decided that, demonstrating to the emperors that Donatism was an heresy, they could impose on Donatists the strict legislation against heretics. Augustine of Hippo has played a significant role in this process, and the arguments he used were multiple. First of all, the bishop of Hippo developed thelogical and ecclesiological concepts, like the uselessness of the baptism given by those who are out of the Church, the lack of theological fundament for rebaptism, etc. Equally, he carried out a deep historical research to remind the Donatists the origins of their own schism (several lies behind the election of Cecilianus, the innocence of Felix of Abthugni...), and to denounce Donatists’s violences (the rupture of ecclesiastical unity, circoncellions’s assassinations...). Then, once Catholic bishops had proved the heretical condition of Donatism, imperial power could promulgate several edicts for its repression from 405. Donatists felt very mistreated by their opponents so they reacted in many and diverse ways. The only problem is that most of our sources are the Catholic ones, so there are not too much objectives. Augustine insists in the fact that the main Donatist reaction was violence agaisnt catholics, but can we really admit this? ‘Gottschalk of Orbais: the quest for Gottschalk’s models’ Bojana Radovanović, Austrian Academy of Sciences, Institut für Mittelalterforschung ‘Heretical self-defence in the Pseudo-Dionysius’ Alan P.
    [Show full text]
  • The Pneumatology of Ephrem the Syrian
    Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (2009 -) Projects Fire in the Bread, Life in the Body: The Pneumatology of Ephrem the Syrian David Kiger Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Religion Commons Recommended Citation Kiger, David, "Fire in the Bread, Life in the Body: The Pneumatology of Ephrem the Syrian" (2020). Dissertations (2009 -). 913. https://epublications.marquette.edu/dissertations_mu/913 FIRE IN THE BREAD, LIFE IN THE BODY: THE PNEUMATOLOGY OF EPHREM THE SYRIAN by David Wesley Kiger, B.C.M, B.Th., M.Div. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2020 ABSTRACT FIRE IN THE BREAD, LIFE IN THE BODY: THE PNEUMATOLOGY OF EPHREM THE SYRIAN David Wesley Kiger, B.C.M., B.Th., M.Div. Marquette University, 2020 The fourth century debates about the status and personhood of the Son later expanded to reflections on the status and person of the Holy Spirit. In this dissertation I examine the pneumatology of Ephrem the Syrian, who is often over-looked in discussions about fourth century pneumatology. I argue that Ephrem displays a high pneumatology that fits within the broad contours of the pro-Nicene movement. I begin with a discussion of Ephrem’s Syriac heritage and focus on the themes and language surrounding the Holy Spirit in pre-Nicene Syriac texts. Pre-Nicene Syriac authors speak about the Spirit’s role in liturgical practices, often using feminine or maternal language to describe the Spirit’s work.
    [Show full text]
  • Trinitarian/Christological Heresies Heresy Description Origin Official
    Trinitarian/Christological Heresies Official Heresy Description Origin Other Condemnation Adoptionism Belief that Jesus Propounded Theodotus was Alternative was born as a by Theodotus of excommunicated names: Psilanthro mere (non-divine) Byzantium , a by Pope Victor and pism and Dynamic man, was leather merchant, Paul was Monarchianism. [9] supremely in Rome c.190, condemned by the Later criticized as virtuous and that later revived Synod of Antioch presupposing he was adopted by Paul of in 268 Nestorianism (see later as "Son of Samosata below) God" by the descent of the Spirit on him. Apollinarism Belief proposed Declared to be . that Jesus had by Apollinaris of a heresy in 381 by a human body Laodicea (died the First Council of and lower soul 390) Constantinople (the seat of the emotions) but a divine mind. Apollinaris further taught that the souls of men were propagated by other souls, as well as their bodies. Arianism Denial of the true The doctrine is Arius was first All forms denied divinity of Jesus associated pronounced that Jesus Christ Christ taking with Arius (ca. AD a heretic at is "consubstantial various specific 250––336) who the First Council of with the Father" forms, but all lived and taught Nicea , he was but proposed agreed that Jesus in Alexandria, later exonerated either "similar in Christ was Egypt . as a result of substance", or created by the imperial pressure "similar", or Father, that he and finally "dissimilar" as the had a beginning declared a heretic correct alternative. in time, and that after his death. the title "Son of The heresy was God" was a finally resolved in courtesy one.
    [Show full text]
  • NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus
    NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff About NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings by Philip Schaff Title: NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Historical Writings URL: http://www.ccel.org/ccel/schaff/npnf203.html Author(s): Schaff, Philip (1819-1893) Publisher: Grand Rapids, MI: Christian Classics Ethereal Library Print Basis: New York: Christian Literature Publishing Co., 1892 Source: Logos Inc. Rights: Public Domain Status: This volume has been carefully proofread and corrected. CCEL Subjects: All; Proofed; Early Church; LC Call no: BR60 LC Subjects: Christianity Early Christian Literature. Fathers of the Church, etc. NPNF2-03. Theodoret, Jerome, Gennadius, & Rufinus: Philip Schaff Historical Writings Table of Contents About This Book. p. ii Title Page.. p. 1 Preface.. p. 2 The Ecclesiastical History, Dialogues, and Letters of Theodoret.. p. 3 Title Page.. p. 3 Translator©s Preface.. p. 3 Chronological Tables to accompany the History and Life of Theodoret.. p. 4 Prolegomena.. p. 9 Parentage, Birth, and Education.. p. 9 Episcopate at Cyrus.. p. 13 Relations with Nestorius and to Nestorianism.. p. 15 Under the Ban of Theodosius and of the Latrocinium.. p. 19 Theodoret and Chalcedon.. p. 22 Retirement after Chalcedon, and Death.. p. 24 The Condemnation of ªthe Three Chapters.º. p. 26 The Works of Theodoret.. p. 28 Contents and Character of the Extant Works.. p. 30 Manuscripts and Editions of Separate Works.. p. 41 The Anathemas of Cyril in Opposition to Nestorius.. p. 42 Counter-statements of Theodoret.. p. 43 The Ecclesiastical History of Theodoret.. p. 52 Book I. p. 52 Prologue.--Design of the History.
    [Show full text]
  • The Pneumatology of Saint Cyril of Alexandria in Accordance with the 5Th Century Holy Fathers’ Teaching
    The Pneumatology of Saint Cyril of Alexandria in Accordance with the 5th Century Holy Fathers’ Teaching Rev. CONSTANTIN BĂJĂU University of Craiova, Faculty of Orthodox Theology Saint Cyril, the patriarch of Alexandria, Egypt, is one of the most distinguished personalities of early Christianity. His vast work complies with the theological exigencies of the 4th-5th centuries, especially in the domain of Christology and Pneumatology that he competently and seriously dealt with thus contributing to the establishment and formulation of Christian teachings. His dedication in the field of theology was equally fruitful in the field of missionary/pastoral activity as he confesses in one of his preaches: “Egypt used to be crammed with temples and alters… Now all these are gone. The Egyptians have now become Christ’s followers”.1 At that time, the fight against and constant confrontations with the Arian heretics and later on with the Pneumatomachi had got to a climax. It is well known that after Nestorius acceded to the patriarchal position in Constantinople, on 10 April, 428, Saint Cyril started his fight against the Nestorian heresy. His opposition stemmed from the conviction that a heretic holding the position of an ecumenical Patriarch represented a great danger for the entire Orthodoxy. He had been preoccupied with fighting the Arian and Pneumatomachian heresies even before this event, explaining the Holy Scripture and opposing the numerous heretics in Alexandria. As it is well known from his tumultuous life, even though Saint Cyril had suffered many wrongs from the heretics, he did not cease to oppose the heresies that were permanently evolving into new heresies.
    [Show full text]
  • Saint John Chrysostom's Preaching “Logotherapy” in the Face of Heresy of Anomoeanism
    VOX PATRUM 34 (2014) t. 61 Rev. Andriy OLIYNYK* SAINT JOHN CHRYSOSTOM’S PREACHING “LOGOTHERAPY” IN THE FACE OF HERESY OF ANOMOEANISM St. John Chrysostom (349-407) made a huge impact on the development of theological doctrine and pastoral practice, acting during the period, which the researchers characterized as the blooming of patristic era preaching in the Christian East. Simultaneously, at the time a major crisis erupted in the Byzantine Church due to the rapid dissemination of various heresies in the East. St. John’s priest vocation takes place during the final stage of the Arianism heresy, which has quickly spread to Antioch in the form Anomoeanism, chal- lenging the divine nature of Christ. As a theologian, he battles with this heresy from the church’s pulpit. St. John’s preaching “logotherapy” was precisely the defence of the orthodoxy of teaching solely through the use of pastoral care: he uses dialogue with the listener to prove the unsoundness of heretical teachings and thus protect the spiritual life or restore it, and hence guard the integrity of faith of the entrusted to his pastoral care people. I. THE SOCIO-RELIGIOUS ENVIRONMENT OF ST. JOHN CHRYSOSTOM St. John came from the Syrian capital of Antioch, which was believed to be an important military and administrative centre of the Roman East. Here, Chrysostom was born in the year 349, grew up in a pious family and received a sound education first and foremost from the eminent master of philosophy, rhetoric and literature Libanius (314-395)1. The culture, customs and climate of Antioch in Syria had enormous impact on shaping the personality of St.
    [Show full text]
  • Historical and Systematic Modern Observation Concerning the ‘Filioque Addition’
    Adrian Niculcea Historical and systematic modern observation concerning the ‘Filioque Addition’ Abstract The current ecumenical discussions concerning the proceession of the Holy Spirit cannot advance without a proper understanding of the actual essence of Filioque. The Orthodox perception of this issue is greatly affected by remnants of ancient unionist efforts from before the fall of Byzantium. For example, in the Third Council of Toledo (589) the Spanish Church won the argument with the Arianist Visigoths of THE AUTHOR Reccared by admitting some participation of the Son in the act of the Holy Spirit proceeding from the Father. This particular idea has no counterpart in the historical reality of the Arian controversy. This comes into consideration not only when we think of the Orthodox perception of things but is also essential in understanding the failure of some of the Western theologians in providing so called compromise solutions. These are meant to reconcile the Western Prof. Dr. Adrian Niculcea is triadology, focused on the order of the Professor of Systematic proceeding and the Byzantine triadology, Theology at the Theological Fakulty of University Ovidius in which is monopatristic and which rejects any Constanța, Romania urn:nbn:de:0276-2010-2101 International Journal of Orthodox Theology 1:2 (2010) 96 causative participation from the Son in the proceeding of the Spirit. The present study is meant to offer the historically correct original interpretation of the Latin defeat of the Arianists, by identifying the exact meaning of supporting an a patre Filioque proceeding of the Spirit against the Arianist pneumatology of the Visigoths. This will in turn provide a better perspective for ecumenical discussions in general and those in Romania in particular.
    [Show full text]
  • Arianism 1 Arianism
    Arianism 1 Arianism "Arian" redirects here. For other uses, see Arian (disambiguation). Not to be confused with "Aryanism", which is a racial theory. Part of a series of articles on Arianism History and theology • Arius • Acacians • Anomoeanism • Arian controversy • First Council of Nicaea • Lucian of Antioch • Gothic Christianity Arian leaders • Acacius of Caesarea • Aëtius • Demophilus of Constantinople • Eudoxius of Antioch • Eunomius of Cyzicus • Eusebius of Caesarea • Eusebius of Nicomedia • Eustathius of Sebaste • George of Laodicea • Ulfilas Other Arians • Asterius the Sophist • Auxentius of Milan • Auxentius of Durostorum • Constantius II • Wereka and Batwin • Fritigern • Alaric I • Artemius • Odoacer • Theodoric the Great Modern semi-Arians • Samuel Clarke • Isaac Newton • William Whiston Opponents • Peter of Alexandria • Achillas of Alexandria Arianism 2 • Alexander of Alexandria • Hosius of Cordoba • Athanasius of Alexandria • Paul I of Constantinople Christianity portal • v • t [1] • e Arianism is the theological teaching attributed to Arius (c. AD 250–336), a Christian presbyter in Alexandria, Egypt, concerning the relationship of God the Father to the Son of God, Jesus Christ. Arius asserted that the Son of God was a subordinate entity to God the Father. Deemed a heretic by the Ecumenical First Council of Nicaea of 325, Arius was later exonerated in 335 at the regional First Synod of Tyre,[2] and then, after his death, pronounced a heretic again at the Ecumenical First Council of Constantinople of 381. The Roman Emperors Constantius II (337–361) and Valens (364–378) were Arians or Semi-Arians. The Arian concept of Christ is that the Son of God did not always exist, but was created by—and is therefore distinct from—God the Father.
    [Show full text]
  • Proquest Dissertations
    Copyright © 2009 Brian Lee Walls All rights reserved. The Southern Baptist Theological Seminary has permission to reproduce and disseminate this document in any form by any means for purposes chosen by the Seminary, including, without limitation, preservation or instruction. THE (IN)SIGNIFICANCE OF THE FILIOQUE IN CONTEMPORARY INCLUSIVE SOTERIOLOGIES A Dissertation Presented to the Faculty of The Southern Baptist Theological Seminary In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy by Brian Lee Walls May 2009 UMI Number: 3411527 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. UMI Dissertation Publishing UMI 3411527 Copyright 2010 by ProQuest LLC. All rights reserved. This edition of the work is protected against unauthorized copying under Title 17, United States Code. uest ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 APPROVAL SHEET THE (IN)SIGNIFICANCE OF THE FILIOQUE IN CONTEMPORARY INCLUSIVE SOTERIOLOGIES Brian Lee Walls Read and Approved by: I Chad O. Brand (Chairperson) Steph^jr/W^llilm V~ ^T i. C*~ Michael A. G. Hay1 Date To Kara TABLE OF CONTENTS Page LIST OF ABBREVIATIONS vii PREFACE viii Chapter 1. INTRODUCTION 1 Thesis 5 Significance of this Dissertation 18 Methodology 21 2. THE PLACE OF THE FILIOQUE IN CONTEMPORARY INCLUSIVE SOTERIOLOGIES 25 Factors Contributing to the Elevated Importance of the Filioque in Contemporary Inclusive Soteriologies 28 The Participation of Eastern Orthodoxy in the Ecumenical Movement 28 The Shift from Cosmic Christology to Pneumatology 42 Pneumatological Inclusivism and the Filioque 51 Clark Pinnock 52 Amos Yong and "Sufficient" Ambiguity 60 Amos Yong and the Filioque 63 Veli-Matti Karkkainen 65 iv Chapter Page Conclusion 67 3.
    [Show full text]