Exploring God's Word

Total Page:16

File Type:pdf, Size:1020Kb

Exploring God's Word Church History Timeline Evolution of the Trinity 100 to 400 A.D. Church History Timeline Evolution of the Trinity 100 to 400 A.D. by Scott Lynn Last Revised September 2014 Copyright © 2012-2017 Scott Lynn You have permission to print and/or distribute copies of this document freely. You do not have permission to print and sell copies of this document. Please contact me or contact Liberty Church of Grand Ledge if you would like to order more printed copies or have any suggestions for revisions. Scott Lynn ([email protected]) Visit my website: www.FamilyApostolic.org Welcome I created this outline as part of a Church History class I have taught. I combined numerous notes and previous lessons to pack as much historical information as possible into one booklet. I've seen other outlines, but their bias left something to be desired. Some seem pro-Catholic and others seem pro-Protestant. I have never seen one that was pro- Scriptures. This outline doesn't take sides between Catholics and Protestants, but attempts to look at doctrinal developments and historical events purely from the stand point of God's word. It's likely impossible to totally remove bias, but that is my intention going-in. You can be the judge in determining how successful I have been. I have (at times) included a few fun comments, possibly related Bible verses and trivia in the timeline. A couple have told me that these entries don’t really add to the timeline but I prefer my version to a more sterile and soul-less document. These same Christians are often a source of longsuffering for me, so I intend to keep the fun stuff here as a form a minor and enjoyable revenge. I feel it would be petty and selfish to deny them the opportunity to be on the receiving end of a little longsuffering. NOTE: This is actually a shorter version of my larger Church History Timeline. I am focusing here on the early years and development of the doctrine of the Trinity in the first few centuries. Quite a bit has been deleted to fit this in 12 pages. I have tried my best to be accurate and cautious in my research. If you find any errors, please contact me, I would love to know and correct them. In His Service, Scott Lynn Page 2 Historical event Scriptures to think about… ~33 A.D. Christ dies on the cross 70 A.D. Siege and Destruction of Jerusalem by Roman forces led by Titus (eventually Roman Emperor 79-81). 98 A.D. New Testament Completed 2nd Timothy 3:16-17 KJV Matthew, Mark & Luke 41-65 A.D. All scripture is given by inspiration Acts 62 A.D. of God, and is profitable for doctrine, Paul’s Epistles 50-65 A.D. for reproof, for correction, for Revelation 96 A.D. instruction in righteousness: Gospel of John 98 A.D. 17That the man of God may be perfect, thoroughly furnished unto all good works. 90-140 A.D. Early leaders use language similar 2nd Corinthians 5:19 KJV to scripture to describe the incarnation. …God was in Christ, reconciling the world unto himself… Clement, bishop of Rome: “Jesus Christ is the Sceptre of the Majesty of God.” “…attending to Colossians 1:15 KJV [God’s] words, you were inwardly filled with the Who is the image of the invisible doctrine, and His sufferings were before your God, the firstborn of every creature. eyes.” Ignatius, bishop of Antioch: “We have John 20:28 KJV received the knowledge of God, which is And Thomas answered and said Jesus Christ. “ unto him, ‘My LORD and my God.’ “Our God, Jesus Christ, was according to the appointment of God, conceived in the womb of Mary…” 130-180 A.D. Greek Apologists influence church 1st Timothy 2:5 KJV teachings with their philosophy. Believing For there is one God, and one that the supreme perfect God could not descend mediator between God and men, the to corrupt earth, Justin Martyr believed God man Christ Jesus. must have sent another being, the Logos, which Deuteronomy 6:4 KJV he called another God. Hear, O Israel: Justin Martyr also taught that, just as Jesus was The Lord our God is one Lord. the second Adam, Mary was the second Eve, in John 1:1 Literal that her obedience and submission to the angel In the beginning was the Word, and is in contrast to the rebellion of Eve in the the Word was with God, and God garden. was the Word. Page 3 ~160 A.D. Justin’s Dialogue Exodus 20:2-3 KJV with Trypho: I am the Lord thy God, which have brought thee out “There is … another God of the land of Egypt, out of the house of bondage. and Lord subject to the 3Thou shalt have no other gods before me. Maker of all things; who is Isaiah 9:6 KJV also called an Angel, For unto us a child is born, unto us a son is given: because He announces to and the government shall be upon his shoulder: and men whatsoever the Maker his name shall be called Wonderful, Counselor, of all things – above whom The mighty God, The everlasting Father, there is no God – wishes to The Prince of Peace. announce to them… He who is said to have appeared to Isaiah 43:10 KJV Abraham, and to Jacob, and …understand that I am he: before me there was to Moses, and who is called no God formed, neither shall there be after me. God, is distinct from Him Isaiah 44:6 KJV who made all things – Thus saith the Lord the King of Israel, and his numerically, I mean, not redeemer the Lord of hosts; I am the first, and distinct in will.” I am the last; and beside me there is no God. Greek Worldview of God and the Logos The Logos, to the Greeks, was the plan of God, representing the pattern of perfect things in the Heavens. The supreme and perfect creator could not descend to our corrupt and filthy planet (alert: gnostic teaching), but the lesser gods could travel back and forth. So if the Logos The was a lesser Logos god, than it could bridge the gap between the perfect creator and imperfect earth. Page 4 170 to 325 A.D. The Old Catholic Age: Several generations after the Apostles, the original Apostolic doctrine was still common and even dominant throughout the churches. Changes in doctrine were introduced by North African church leaders and rejected by most churches but led to the later acceptance of the Trinity during the church councils. Oneness belief was still the majority belief of this time. Tertullian described Oneness understanding as “the majority of believers” and Origen described Oneness believers as “the great multitude of those who are counted believers”. Tertullian was the first to claim God is a Trinity of three persons with the Son subordinate to the Father. Origen was the first to teach they are co-equal. ~213 A.D. Tertullian in Against Praxeas: Colossians 2:8-9 KJV “The Father is the entire substance, but the Son Beware lest any man spoil you is a derivation and portion of the whole.” The through philosophy and vain deceit, Son is merely “a portion of the whole Godhead.” after the tradition of men, after the rudiments of the world, and not after Tertullian was kicked out of the church Christ. 9For in him dwelleth all the for his teachings. Many years later, he was fullness of the Godhead bodily. sainted back into the church. John 8:58 KJV “In not a few areas of theology, Tertullian’s Jesus said unto them, Verily, verily, I views are, of course, completely unacceptable. say unto you, Before Abraham was, I Thus, for example, his teaching on the Trinity am. reveals a subordination of Son to Father that in the later crass form of Arianism the Church Hebrews 1:3 KJV rejected as heretical.” Who [the Son] being the brightness of his glory, and the express image - New Catholic Encyclopedia of his [God’s] person. ~230 A.D. On the Principles by Origen John 14:28 KJV First to teach the Son was eternal and co-equal Ye have heard how I said unto you, I with the Father and the Holy Spirit. “..nothing in go away, and come again unto you. the Trinity can be called greater or less.” If ye loved me, ye would rejoice, because I said, I go unto the Father: Origen had many strange beliefs include for my Father is greater than I. Satan’s ultimate salvation. He also castrated himself based on Matthew 19:12. This is Matthew 19:12 KJV somewhat ironic, as Origen was famous for …and there be eunuchs, which have allegorizing scripture, but he decided to take made themselves eunuchs for the this verse literally. kingdom of heaven’s sake. He that is He was kicked out the church for his beliefs. able to receive it, let him receive it. Page 5 323 A.D. Christianity becomes official religion Proverbs 29:2 KJV of the Roman Empire when Emperor When the righteous are in authority, Constantine converts to Christianity. the people rejoice: but when the Constantine takes over the church while wicked beareth rule, the people continuing a life of sin. mourn. 325 A.D. Council of Nicea I Matthew 16:13 KJV Ordered by Emperor Constantine to end When Jesus came into the coasts of controversy in the church.
Recommended publications
  • The Nicene Creed in the Church David R
    Concordia Journal Volume 41 | Number 1 Article 3 2015 The iceN ne Creed in the Church David Maxwell Concordia Seminary, St. Louis, [email protected] Follow this and additional works at: http://scholar.csl.edu/cj Part of the Practical Theology Commons Recommended Citation Maxwell, David (2015) "The icN ene Creed in the Church," Concordia Journal: Vol. 41: No. 1, Article 3. Available at: http://scholar.csl.edu/cj/vol41/iss1/3 This Article is brought to you for free and open access by Scholarly Resources from Concordia Seminary. It has been accepted for inclusion in Concordia Journal by an authorized administrator of Scholarly Resources from Concordia Seminary. For more information, please contact [email protected]. Maxwell: The Nicene Creed The Nicene Creed in the Church David R. Maxwell Pastors often introduce the recitation of the Nicene Creed with the phrase, “Let us confess our Christian faith in the words of the Nicene Creed.” But what do we mean when we identify the content of the faith with the words of the creed? And how does that summary of the faith actually function in the church? After all, if we are to be creedal Christians in any meaningful sense, we would like to see the creed play a more profound role in the church than merely as a text to be recited. But, from the position of one sitting in the pew, it is not always clear what that role would be. Therefore, I will identify and explore three of the ways the creed has functioned and still functions in the church.
    [Show full text]
  • The Nicene Creed
    THE NICENE CREED [TEXT] The Nicene Creed In the first three centuries, the church found itself in a hostile environment. On the one hand, it grappled with the challenge of relating the language of the gospel, developed in a Hebraic and Jewish-Christian context, to a Graeco-Roman world. On the other hand, it was threatened not only by persecution, but also by ideas that were in conflict with the biblical witness. In A.D. 312, Constantine won control of the Roman Empire in the battle of Milvian Bridge. Attributing his victory to the intervention of Jesus Christ, he elevated Christianity to favored status in the empire. “One God, one Lord, one faith, one church, one empire, one emperor” became his motto. The new emperor soon discovered that “one faith and one church” were fractured by theological disputes, especially conflicting understandings of the nature of Christ, long a point of controversy. Arius, a priest of the church in Alexandria, asserted that the divine Christ, the Word through whom all things have their existence, was created by God before the beginning of time. Therefore, the divinity of Christ was similar to the divinity of God, but not of the same essence. Arius was opposed by the bishop, Alexander, together with his associate and successor Athanasius. They affirmed that the divinity of Christ, the Son, is of the same substance as the divinity of God, the Father. To hold otherwise, they said, was to open the possibility of polytheism, and to imply that knowledge of God in Christ was not final knowledge of God.
    [Show full text]
  • Byzantine Iconoclasm
    Byzantine Iconoclasm %rom &i'ipedia, the free encyclopedia The Byzantine Iconoclasm )*reek: Εἰκονομαχία, Eikonomachía) refers to t,o periods in the history of the Byzantine -mpire ,hen -mperors, bac'ed by imperially-appointed leaders and councils of the *reek /rthodox Church, imposed a ban on religious images or icons. The 0%irst Iconoclasm0, as it is sometimes called, lasted bet,een about 123 and 141, ,hen a change on the throne reversed the ban. The 05econd Iconoclasm0 ,as bet,een 4#6 and 467. Iconoclasm, *reek for 0image-brea'ing0, is the deliberate destruction ,ithin a culture of the culture's own religious icons and other symbols or monuments, usually for religious or political motives. People ,ho engage in or support iconoclasm are called iconoclasts, a term that has come to be applied figuratively to any person ,ho brea's or disdains established dogmata or conventions. Conversely, A simple cross: example of people ,ho revere or venerate religious images are iconoclast art in the Hagia derisively called 0iconolaters0 )εἰκονολάτραι+. (hey Irene Church in Istanbul. are normally 'nown as 0iconodules0 )εἰκονόδουλοι+, or 0iconophiles0 )εἰκονόφιλοι+. Iconoclasm may be carried out by people of a different religion, but is often the result of sectarian disputes bet,een factions of the same religion. In Christianity, iconoclasm has generally been motivated by an 0/ld.Covenant0 interpretation of the Ten Commandments, ,hich forbid the ma'ing and ,orshipping of 0graven images0, see also Biblical la, in Christianity. The t,o serious outbrea's of iconoclasm in the Byzantine -mpire during the 4th and !th centuries ,ere unusual in that the use of images ,as the main issue in the dispute, rather Byzantine Iconoclasm, Chludov than a by-product of ,ider concerns.
    [Show full text]
  • The Nicene Creed: the Niceno- the Apostles’ Creed: Caesarea: Constantinopolitan Creed
    Jonathan J. Armstrong, Ph.D. Moody Bible Institute The Creed of Eusebius of The Nicene Creed: The Niceno- The Apostles’ Creed: Caesarea: Constantinopolitan Creed: We believe in one only God, We believe in one God, the We believe in one God, the I believe in God the Father Father almighty, maker of all things Father almighty, creator of things Father almighty, maker of heaven almighty, maker of heaven and earth; visible and invisible; and earth, and of all things visible And in Jesus Christ his only Son visible and invisible; And in one Lord Jesus Christ, the and invisible; our Lord, who was conceived by the And in the Lord Jesus Christ, for he Son of God, the only-begotten of his And in one Lord Jesus Christ, the Holy Ghost, born of the Virgin Mary, is the Word of God, God of God, light Father, of the substance of the only begotten Son of God, begotten of light, life of life, his only Son, the Father, God of God, light of light, of his Father before all worlds, light suffered under Pontius Pilate, was first-born of all creatures, begotten very God of very God, begotten, not of light, very God of very God, crucified, dead, and buried; he of the Father before all time, by made, being of one substance begotten not made, being of one descended into hell; the third day he (ὁμοούσιον) with the Father, by whom also everything was created, substance with the Father, by whom rose again from the dead; he whom all things were made, both all things were made, who for us men who became flesh for our ascended into heaven, and sits on which be in heaven and in earth, who and for our salvation came down the right hand of God the Father redemption, who lived and suffered for us men and for our salvation from heaven and was incarnate by among men, rose again the third day, came down from heaven and was the Holy Ghost and the Virgin Mary, almighty; from thence he shall come returned to the Father, and will come incarnate and was made man.
    [Show full text]
  • The Apostles' Creed
    THE APOSTLES' CREED “I BELIEVE in God the Father Almighty, Maker of heaven and earth, And in Jesus Christ his only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell; the third day he rose again from the dead; he ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; the holy catholic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen.” † ϯ Commentary: Today the similarities between major Christian denominations far outweigh the differences. Except for the differences in style of worship and a particular emphasis on one “doctrine” or another, all Christians share a common belief. Our basis for agreement goes back to the time of the early church when leaders discussed, debated and settled a number of theological issues. The result is the famous “Apostles’ Creed.” Whether Presbyterian or Baptist, Congregational or Lutheran, United Methodist or Roman Catholic, virtually all Christians agree on the fundamentals of Christian belief in this Statement of Faith. Notes: “holy catholic Church.” One point that constantly causes difficulty is the phrase “holy catholic Church.” Note that the “c” in catholic is lower case, not capitalized. This is NOT the Roman Catholic Church. The word “catholic” means “universal.” We affirm a basic unity in one “universal” church made up of many particular denominations.
    [Show full text]
  • 1 Defining and Locating Evangelicalism TIMOTHY LARSEN
    Cambridge University Press 978-0-521-60974-6 - The Cambridge Companion to Evangelical Theology Edited by Timothy Larsen and Daniel J. Treier Excerpt More information 1 Defining and locating evangelicalism TIMOTHY LARSEN An evangelical is: 1. an orthodox Protestant 2. who stands in the tradition of the global Christian networks arising from the eighteenth-century revival movements associated with John Wesley and George Whitefield; 3. who has a preeminent place for the Bible in her or his Christian life as the divinely inspired, final authority in matters of faith and practice; 4. who stresses reconciliation with God through the atoning work of Jesus Christ on the cross; 5. and who stresses the work of the Holy Spirit in the life of an individual to bring about conversion and an ongoing life of fellowship with God and service to God and others, including the duty of all believers to participate in the task of proclaiming the gospel to all people. This definition has been specifically devised for this volume. As I have tried it out on colleagues, they have jokingly referred to it as ‘‘the Larsen Pentagon,’’ which is a compliment to the standard definition of evangelical- ism, the Bebbington Quadrilateral. The British historian, David Bebbington, in his seminal study, Evangelicalism in Modern Britain: A History from the 1730stothe1980s (1989), defined evangelicalism by identifying its four distin- guishing marks: conversionism, activism, biblicism, and crucicentrism – that is, evangelicals emphasize conversion experiences; an active laity sharing the gospel and engaged in good works; the Bible; and salvation through the work 1 of Christ on the cross.
    [Show full text]
  • WEEK 2 the Apostle's Creed
    WEEK 2 The Apostle’s Creed: Embracing Creedal Faith in the Midst of Pluralism The Catechetical lectures are given to those who are to be enlightened in baptism or confirmation and also to believers who are already baptized for edification. 1. What is a Creed? A creed is a statement of faith or belief from the Latin word ​ ​ ​ ​ ​ ​ credo, meaning “I believe.” Latin root= ‘to place one’s heart in’; ‘to trust with the ​ heart.’ 2. Why does the Church use Creeds? a. Distinction. The first object of the earliest Christian creeds was to ​ distinguish the Church from the world, from Jews and heathen, afterwards orthodoxy from heresy, and finally denomination from denomination.5 b. Catechism. To instruct converts and baptized disciples as well. ​ c. Safeguard. The Church’s creeds correct ancient and modern heresies, ​ declaring and safeguarding God’s truth in Holy Scripture about Himself, ourselves, and the whole creation (1 Ths 2; 2 Tim 2; Jude 3). The faith is something to be jealously guarded, something that people might fall away to their spiritual peril.6 3. The Importance of Creeds. a. Creeds are necessary for at least 5 reasons: i. Creeds are summaries of what the apostles taught and what the ​ ​ Bible teaches. The Creeds, therefore, are both biblical and ​ ​ apostolic. ​ ii. Creeds proclaim the essentials of the faith. ​ ​ 1. The Vincentian Canon (AD445), written by St Vincent of ​ ​ ​ ​ ​ Lérins, lays out the test of catholicity: that “which has been ​ believed everywhere, at all times, and by all.” iii. Because Christians hold the essentials of the faith in the Creeds in common, Creeds also create Christian unity.
    [Show full text]
  • Iconoclasm: a Christian Dilemma
    ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY By STEPHEN CHARLES STEACY •• Bachelor of Arts Oklahoma State University Stillwater, Oklahoma 1969 Submitted to the Faculty of the Graduate College of the Oklahoma State University in partial fulfillment of the requirements for the Degree of MASTER OF ARTS December, 1978 ICONOCLASM: A CHRISTIAN DILEMMA - A BYZANTINE CONTROVERSY Thesis Approved: '. ~- Dean of the Graduate College 1019541 ii P~F~E This thesis is concerned with Iconoclasm, the religious upheaval which troubled the Byzantine conscience for over a century. There have been numerous theories adduced by his­ torians to account for this phenomenon. It is the purpose of this study to view the varying interpretations, analyze their shortcomings, and to put forth a different view of the controversy, one that more adequately expresses the deeply rooted religious nature of the movement, a movement not only of the eighth and ninth centuries but an idea which was nurtured in fertile soil of the Old Testament and Apostolic Christianity. The author wishes to express heartfelt appreciation to his thesis adviser, Dr. George Jewsbury, whose unflagging solicitude, support, and inspiration were instrumental in the preparation of this work. A note of thanks is given to Mrs. Karen Hoyer, whose typing expertise, in the final analysis, made the difference between success and failure. iii TABLE OF CONTENTS Chapter Page I. INTRODUCTION AND HISTORIOGRAPHICAL ESSAY 1 II. THEOLOGICAL AND PHILOSOPHICAL COURSES OF THE CONTROVERSY. • • . • . • • . • . 13 Genesis of the Cult of Icons .•.• 13 The Scriptures as the Foundation of Iconoclasm. 26 Precursors of ·the Iconoclast Movement . 30 Origen . 31 Eusebius .
    [Show full text]
  • Ecumenical Councils Preparing for Next Week (Disciple 6–Eucharist 1)
    January St. Dominic’s RCIA Program Disciple The Church: 15 History & Teaching 4 Goal • Having switched the Disciple 4 & 5 weeks, we looks at an overview of the Sacraments last week (Disciple 5), and explored the Sacraments of Baptism and Confirmation. These Sacraments are two of the three that initiate us into the Church community, and into Christ’s body and mission. This week we’ll continue to unpack the meaning of Church by looking broadly at its history one the last 2000 years. We’ll also explore it’s role as Teacher. How does the Church function in and through history? How does God walk with the Church through it all? Agenda • Welcome/Housekeeping (10) • Questions & Answers • Introduction to the Rosary (15) Discussion (15): • If the Church is The Body of Christ, what does this mean for Christ’s presence in the world through history and in the world today? • What do I admire about the Catholic Church’s activity in history? Does any part of the Church’s activity in history disturb or upset me? • How do I (might I) listen to what the Church has to say today? What is my approach/attitude to the Church as “Teacher”? • Presentation: The Church: History (35) • Break (10) • Presentation: The Church: Teaching & Belief (30) • Discussion (time permitting): • What is special to this moment in history? • What is the Good News of Christ & the Church that speaks to this moment in history? • How can the body of Christ proclaim & witness the Gospel and walk with others today? Housekeeping Notes • Rite of Acceptance: February 10th at the 11:30am and 5:30 Masses.
    [Show full text]
  • Aspects of St Anna's Cult in Byzantium
    ASPECTS OF ST ANNA’S CULT IN BYZANTIUM by EIRINI PANOU A thesis submitted to The University of Birmingham for the degree of DOCTOR OF PHILOSOPHY Centre for Byzantine, Ottoman and Modern Greek Studies Institute of Archaeology and Antiquity College of Arts and Law The University of Birmingham January 2011 Acknowledgments It is said that a PhD is a lonely work. However, this thesis, like any other one, would not have become reality without the contribution of a number of individuals and institutions. First of all of my academical mother, Leslie Brubaker, whose constant support, guidance and encouragement accompanied me through all the years of research. Of the National Scholarship Foundation of Greece ( I.K.Y.) with its financial help for the greatest part of my postgraduate studies. Of my father George, my mother Angeliki and my bother Nick for their psychological and financial support, and of my friends in Greece (Lily Athanatou, Maria Sourlatzi, Kanela Oikonomaki, Maria Lemoni) for being by my side in all my years of absence. Special thanks should also be addressed to Mary Cunningham for her comments on an early draft of this thesis and for providing me with unpublished material of her work. I would like also to express my gratitude to Marka Tomic Djuric who allowed me to use unpublished photographic material from her doctoral thesis. Special thanks should also be addressed to Kanela Oikonomaki whose expertise in Medieval Greek smoothened the translation of a number of texts, my brother Nick Panou for polishing my English, and to my colleagues (Polyvios Konis, Frouke Schrijver and Vera Andriopoulou) and my friends in Birmingham (especially Jane Myhre Trejo and Ola Pawlik) for the wonderful time we have had all these years.
    [Show full text]
  • A Pagan Relic in Byzantine Imperial Acclamations?
    CHAPTER TWO PHTHONOS: A PAGAN RELIC IN BYZANTINE IMPERIAL ACCLAMATIONS? Martin Hinterberger The spoken word is of eminent importance for most rituals. Ritual speech normally is highly formulaic and symbolic, whereas in the context of cere- monies words unfold an even greater power than in everyday communi- cation. For the full understanding of rituals and of the mindset underlying them, therefore, the analysis of the words used is essential. The aim of the present paper is to investigate the semantic shift that words of special signi- ficance for certain imperial rituals underwent, and to analyse the meaning of the rituals concerned, which was also changed as a consequence. More specifically, I am going to examine closely the concept of phthonos, which occurs in several imperial acclamations in similar ceremonial contexts.1 This concept is crucial for the understanding of the ritual connected to it. As a starting point of my enquiry I have chosen the imperial acclamation at the iconoclastic Council of Hieria (an Asiatic suburb of Constantinople, close to Chalcedon), because, as far as I know, this is the latest occurrence of the word phthonos in the context of an imperial acclamation. Later in my chapter, though, I will refer to earlier acclamations, and finally I will discuss the meaning of phthonos in the fourth and fifth centuries in gene- ral. The investigation of the meaning of phthonos in the context of impe- rial acclamations will also demonstrate how Byzantine attitudes about dangerous supernatural powers threatening the emperor and the empire itself are reflected in imperial ceremonies. 1 On acclamations in general, see Ch.
    [Show full text]
  • The Classical Crisis of Iconoclasm
    THE CLASSICAL CRISIS OF ICONOCLASM Edward G. Farrugia S.J. History is more interesting than fiction. This holds eminently true of the history of dogma, provided that this itself is not divorced from the human dimension taken as a whole. Ifmodern theology in the West has found the need of creating a political theology then this is due to the loss of the kind of communitarian theology which makes the core ofEastern theology, the theology of vision, which in turn harks back to the iconic consciousness of which we have already spoken. If Western theologians like John Baptist Metz have felt the need to remedy the situation, it is because the individual himself, and individual disciplines in a theology which has become increasingly more specialized and divided into new auxiliary disciplines in the wake of the Enlightenment, were suffocating for lack of vision of the whole. 1 But a good theology need undertake no such desperado measures. The history of dogma can also be presented, with fully critical means, as the history of the Church's discernment of spirits, and thus attain a synthesis between faith and history, without either collapsing the one reality into the other, or pitting the one against the other from the start. Of course, at a more specialized level, theology should attend to all the historical and technical intricacies of disputed issues, while keep living from the kind of simple unitive vision enabling the researcher not to lose track of the one reality.2 But theology as a whole must be aware of the consequences of its ideas.
    [Show full text]