DOCSLIB.ORG

The Nicene Creed As Disciplined Discourse A

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Nicene Creed As Disciplined Discourse A View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Minnesota Digital Conservancy A RHETORIC OF DIVINITY: THE NICENE CREED AS DISCIPLINED DISCOURSE A DISSERTATION SUBMITTED TO THE FACULTY OF THE UNIVERISTY OF MINNESOTA BY STEPHEN H. BRASHER IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Adviser, Dr. Donald Ross, Co-Adviser, Dr. Melissa Sellew May 2017 Copyright Stephen Brasher 2017 Acknowledgments For my parents who provided me with my first experiences of religion—in the Christian tradition—while in my youth. These experiences during my formative years made an indelible impact on me; the traces of that time remain. The Christian rituals I practiced while growing up were surely the impetus for my broader critical interest in, academic and otherwise, the multiple forms of religious tradition and expression that still captivate me. For my wife, though we have only been married a short time, your interest in, curiosity about, and support for this project, even when I had doubts about its ultimate merit, has been a great blessing. To my daughters, Hannah and Shelbie, for your love and support through my long years in Graduate School; I have watched you grow up while working on this writing project and I am filled with both joy, as well as tinge of sadness, for these furious, fleeting years. Dr. Bernadette Longo who first inspired this project in her Graduate seminar on writing and cultural practice. Dr. Donald Ross for your insightful editorial guidance and practical assistance with this project. Thank you too for welcoming me into your home for conversation, analysis, and support. Dr. Melissa Sellew for stepping into the gap to help me bring this project to fruition. Your insights as a scholar of religion have been invaluable and challenging, they have, no doubt, made this a more successful and, I hope, substantial piece of writing. Thank you too for the cozy breakfast on your backyard patio and the good conversation. Dr. Richard Graff for filling in when my original advisor left for a position at another university, and for the additional resources you pointed me to; my literature review was improved because of your thoughtful suggestions. Dr. Laura Gurak for your administrative guidance in expediting the completion of this project as well as your encouragement when I first visited the campus of the University of Minnesota. My fellow graduate student colleagues at the University of Minnesota, especially Mary Jo Wiatrak-Ulhenkott, for many hours of stimulating conversation at the now defunct Downtime over pints of Chocolate stout. Glenn Stegall, my intellectual soulmate, for your never flagging interest in this project, as well as your keen philosophical and theological insights throughout the years. Thank you for being a person of substance and in our oft-vapid culture. You remind me that all time is “ritual” time. i Kelley McCahill for your kindness, friendship, and your willingness to bend your ear in my direction in times of trouble…and for the haircut! My colleagues at Travelers who have demonstrated an incongruous, but welcome interest in my work, despite its abstract quality, relative to the work that we do in the office each day. Your enthusiasm is most appreciated! ii Table of Contents Chapter I: Trouble in Alexandria……………………………………………...1 Chapter II: History, Culture, Rhetoric (Notes on Methodology)………….....17 Chapter III: Remediating the Past: Rhetoric and Religion…….......................38 Chapter IV: Ideology, Metaphor and the Social Construction of Divinity…..54 Chapter V: The Social “Technological” Function of the Nicene Creed……..84 Chapter VI: Conclusion (The End is the Beginning)……………………….101 Works Cited…………………………………………………………………108 Additonal Works Consulted………………………………………………...115 iii Chapter I Trouble in Alexandria: An Introduction The dual substance of Christ—the yearning, so human, so superhuman, of man to attain God, or more exactly, to return to God and identify himself with him—has always been a deep inscrutable mystery…the struggle between God and man breaks out in everyone, together with the longing for reconciliation…That part of Christ’s nature which was profoundly human helps us to understand him and love him and pursue his Passion as it were our own. If he had not been able to touch our hearts with such assurance and tenderness; he would not be able to become a model for our lives. We struggle, we see him struggle also, and we find strength. We see that we are not alone in the world. Nikos Kazantzakis, “The Last Temptation of Christ” Traditions, when vital, embody continuities of conflict. Alasdair McIntyre, “After Virtue” In chapter twenty-one of Edward Gibbon’s The Decline and Fall of the Roman Empire, Gibbon discusses the Christian theological controversies of the early fourth century that concerned the nature and extent of Jesus’ divinity, as well as the relational status of Jesus the Son to God the Father. Gibbon sarcastically concluded that the whole affair was a furious contest over a diphthong, by which he meant the conceptual distinction—as it pertained to the relational status of Jesus the Son to God the Father— between homoousios (of the same substance) rather than homoiousios (of similar substance). Thus, the difference between heresy and emergent orthodoxy as Gibbon quipped was literally a matter of “one iota.” Though Gibbon’s tone throughout his historical survey can be read as one of contempt for Christianity, his witticism points to the crucial political, agonistic function of language and, by extension—I will argue—of rhetoric in matters of theological contest, such as the Arian controversy and its subsequent creed, situated in the context of fourth century Alexandria, which shall be the primary concern of the foregoing thesis. 1 As a segue into the theological controversy that emerged in Alexandria, let’s consider an analogy more contemporary than the religious controversy discussed by Gibbon of nearly seventeen hundred years ago, but likewise speaks to the political and agonistic function of language (as well as implicit assumption made about language): The Constitution of the United States. The Constitution is often understood to reflect or contain self-evident truths—truths that are, therefore, ahistorical, asocial and, as such, context-independent. Those who hold to this view of the Constitution are referred to as “originalists,” “literalists,” or “strict-constructivists,” while those who view the Constitution more flexibly, as an “evolving” document, are variously called “Non- originalists” or “pragmatists.”1 For the originalist, the Constitution is, in a way similar to the Bible, a document of ultimate authority wherein meaning is ultimately fixed and unambiguous; this view stands in stark contrast to the pragmatist’s view that meaning is a socially constructed product of dialogue or of the interplay between power and desire. For the pragmatist, meaning is always provisional and in flux; “objectivity” itself is a cultural category, the product of social convention. This distinction between the literal, plain meaning of words versus a more metaphorical, fluid understanding of language that drives the different interpretive methods relative to how we understand the Constitution, as well as the politics that stem from these rival interpretive presuppositions, analogously illustrates the same tensions that were in play in the debate within the early church concerning how to construe the relationship between Jesus the Son of God and God the Father. In short, the way we talk about the Constitution and the way we talk (and have talked) about theology speaks to the perennial politics of language. 1 For a fuller treatment of biblical literalism in America see Crapanzano, 2000. 2 At the heart of what has historically come to be known as the Arian controversy2 is a debate over the nature of Jesus Christ and his divine status: Is Jesus (the Son) a creaturely being set apart from God (the Father), and in this sense, one of the three hypostases of the trinity (Father, Son, Holy Spirit)? Or is the Son consubstantial (homoousios) with the Father, and thus a distinct being, but of the same substance as God? Conceiving of the Son in terms of the concept of homoousios is analogous to thinking about the way in which ice, though a distinct form of water, still remains essentially and substantially water, or how the initial spark of fire that starts another distinct fire is still of the same substance as the first fire from whence it came. Jesus’ role as both model and savior was the key factor at play in the Arian controversy, for if Jesus was understood to be wholly God then he could hardly have served as a model whom we finite beings, who are clearly not God, could emulate. However, if he was construed as fully human, then how could he serve the theological-metaphysical, salvific function of rescuing the immortal soul from damnation? Another key aspect of the controversy concerned whether Christ existed from all eternity or was he created in “in time”? The Arians had a theological solution to this particular religious conundrum, but one that ran counter to emergent orthodox opinion, and given that the stakes were—from the point of view of the Christian leaders and Christian theology—the very life and death of both body and soul, it was a serious matter indeed. In 324 of the Common Era Constantine, who was then Augustus of the West,3 finally defeated his chief rival, Licinius, Augustus of the East, at two decisive battles in 2 For an excellent overview of the vast literature related to Arianism beginning from the late nineteenth century see Williams, 2001. 3 The emperor Diocletian who reigned from 284-305 (in whose court Constantine initially served) established the tetrarchic system whereby there would be two emperors (Augusti) in east and west, and two 3 Asia Minor.
Load more

Recommended publications
  • The Arian Controversy, Its Ramifications and Lessons for the Ghanaian Church
    International Journal of Humanities and Social Science Invention ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org Volume 2 Issue 11ǁ November. 2013ǁ PP.48-54 The Arian Controversy, its Ramifications and Lessons for the Ghanaian Church IDDRISSU ADAM SHAIBU Department of Religion & Human Values, University of Cape Coast, Cape Coast-Ghana ABSTRACT: The thrust of this paper is to explore the Arian controversy, the ramifications of decisions taken by the various councils on the body of Jesus Christ and the possible lessons that the Ghanaian Church can learn from these ramifications. This was done by reviewing literature on the Arian controversy. It came out that Arianism was condemned at the council of Nicaea. However, this did not end the controversy due to the inclusion of a word that was deemed unbiblical and the interferences of some Roman Emperors.The paper concludes that it is advisable that the church ought to have the capacity to deal with her internal problems without the support of a third party, especially those without any theological insight to issues of the Church. It seldom leads to cribbing, leads to negativity, breeds tension and sometimes fighting/civil war which then lead to destruction of lives and properties. I. THE GREACO-ROMAN WORLD Although, Christianity emerged in the Roman world, it matured in the world of Greek philosophy and ideas. The Greek world was one that paid much respect to philosophical sophistication. The Early Church was thus permeated and penetrated by this philosophical sophistication (Hellenism) (Weaver, 1987). The religion in its earliest form can be said to be a hellenistic movement that attracted hellenised people from different ethnic groups.
    [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]
  • Early-Christianity-Timeline.Pdf
    Pagan Empire Christian Empire 100 200 300 400 500 600 700 1 AD Second 'Bishop' of Rome. Pupil of Student of Polycarp. First system- Bishop of Nyssa, brother of Basil. Pope. The Last Father of the Peter. Author of a letter to Corinth, atic theologian, writing volumi- Bishop of Original and sophisticated theologi- model of St Gregory the Church. First of the St John of (1 Clement), the earliest Christian St Clement of Rome nously about the Gospels and the St Irenaeus St Cyprian Carthage. an, writing on Trinitarian doctrine Gregory of Nyssa an ideal Scholastics. Polymath, document outside the NT. church, and against heretics. and the Nicene creed. pastor. Great monk, and priest. Damascus Former disciple of John the Baptist. Prominent Prolific apologist and exegete, the Archbishop of Constantinople, St Leo the Pope. Able administrator in very Archbishop of Seville. Encyclopaedist disciple of Jesus, who became a leader of the most important thinker between Paul brother of Basil. Greatest rhetorical hard times, asserter of the prima- and last great scholar of the ancient St Peter Judean and later gentile Christians. Author of two St Justin Martyr and Origen, writing on every aspect stylist of the Fathers, noted for St Gregory Nazianzus cy of the see of Peter. Central to St Isidore world, a vital link between the learning epistles. Source (?) of the Gospel of Mark. of life, faith and worship. writing on the Holy Spirit. Great the Council of Chalcedon. of antiquity and the Middle Ages. Claimed a knowledge and vision of Jesus independent Pupil of Justin Martyr. Theologian.
    [Show full text]
  • Greek Texts and English Translations of the Bible: A
    GREEK TEXTS AND ENGLISH TRANSLATIONS OF THE BIBLE: A COMPARISON AND CONTRAST OF THE TEXTUS RECEPTUS GREEK NEW TESTAMENT OF THE 16th CENTURY AND THE ALEXANDRIAN TEXT OF WESTCOTT AND HORT (19th CENTURY) AND ALAND AND METZGER (20th CENTURY) CONCERNING VARIANT TEXTS THAT PERTAIN TO THE ORTHODOX CHRISTOLOGY OF THE COUNCIL OF NICEA, A.D. 325 Gil L. Samples, B.A. Thesis Prepared for the Degree of MASTER OF ARTS UNIVERSITY OF NORTH TEXAS December 2002 APPROVED: Laura I. Stern, Major Professor Harold Tanner, Chair of the Department of History Henry Eaton, Committee Member Adrian R. Lewis, Committee Member C. Neal Tate, Dean of the Robert B. Toulouse School of Graduate Studies Samples, Gil L. Greek texts and English translations of the Bible: a comparison and contrast of the Textus Receptus Greek New Testament of the 16th century and the Alexandrian text of Westcott and Hort (19th century) and Aland and Metzger (20th century) concerning variant texts that pertain to the orthodox Christology of the Council of Nicea, A.D. 325. Master of Arts (History), December 2002, 155 pp., 149 titles. The argument of this paper is that certain salient passages in the New Testament concerning Christology, as it was defined in the Nicene creed in A.D. 325, reflect such orthodoxy better in the Textus Receptus Greek texts and the English translations made from them than do the Alexandrian texts. Arian theology, which was condemned as heretical at Nicea, is examined. Patristic quotations, historical texts, and arguments of the scholars are cited and traced, along with a comparison of Christological verses.
    [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]
  • Durham E-Theses
    Durham E-Theses The Meletian schism at antioch Barker, Celia B. How to cite: Barker, Celia B. (1974) The Meletian schism at antioch, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/9969/ 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 MSLETIAN SCHISM AT ANTIOCH THE MELETIAN SCHISM AT ANTIOCH THESIS SUBMITTED TO THE UNIVERSITY OF DURHAM BY CELIA B. BARKER, B.A. (Dunelm) FOR THE DEGREE OF MASTER OF ARTS Department of Theology, Date: April,1974. University of Durham. (1) The object of this thesis is to examine the schism in the Church of Antioch during the Arian Controversy of the Fourth century, with a view to establishing what coherent order, if any, can be found in the course of events, and to show how the interaction of theological emphases and personal prejudices exacerbated and prolonged the Antiochene divisions.
    [Show full text]
  • THE TRINITY and the ARIAN CONTROVERSY by Donald E. Green Copyright © 2001 by Donald E. Green. Please Do Not Reproduce Witho
    THE TRINITY AND THE ARIAN CONTROVERSY by Donald E. Green Copyright © 2001 by Donald E. Green. Please do not reproduce without written permission. 2 This page intentionally left blank. 3 GLOSSARY 1 Adoptionism. A Christological view that asserts that Jesus was a human being chosen by God to be elevated to divine sonship. As such, it denies His eternal deity. Arianism. A Christological view that asserts that the Son of God was the first of God’s creation. He is the highest of created beings and was made before the world began. As such, it denies His eternal deity. Apollinarianism. A Christological view that asserts that the divine Christ only took on human flesh, but not a human soul. The human soul was replaced by the Logos or Word. As such, it denies His full humanity. Homoousios . Doctrine that asserts that the Son is of the same substance of the Father. It places the Son on the same level as the Father as an uncreated being and thus affirms His eternal deity. Homoiousios . Doctrine that asserts that the Son is of a similar substance to the Father, but not the same as God. As such, it denies the full equality of the Son with the Father. Incarnation. Theological doctrine that asserts that the Second Person of the Trinity became a human being without giving up His deity. Peccable. With reference to Christ, the idea that He was able to sin. Sabellianism. A view of the nature of God that asserts that God is one being and one person, who takes on three different forms or manifestations at various times: Father, Son, and Holy Spirit.
    [Show full text]
  • Arianism and Political Power in the Vandal and Ostrogothic Kingdoms
    Western Washington University Western CEDAR WWU Graduate School Collection WWU Graduate and Undergraduate Scholarship 2012 Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms Christopher J. (Christopher James) Nofziger Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwuet Part of the History Commons Recommended Citation Nofziger, Christopher J. (Christopher James), "Reign of heretics: Arianism and political power in the Vandal and Ostrogothic kingdoms" (2012). WWU Graduate School Collection. 244. https://cedar.wwu.edu/wwuet/244 This Masters Thesis is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Graduate School Collection by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. Reign of Heretics: Arianism and Political Power in the Vandal and Ostrogothic Kingdoms By Christopher James Nofziger Accepted in Partial Completion Of the Requirements for the Degree Master of Arts Kathleen L. Kitto, Dean of the Graduate School Advisory Committee Chair, Dr. Peter Diehl Dr. Amanda Eurich Dr. Sean Murphy MASTER’S THESIS In presenting this thesis in partial fulfillment of the requirements for a master’s degree at Western Washington University, I grant to Western Washington University the non- exclusive royalty-free right to archive, reproduce, and display the thesis in any and all forms, including electronic format, via any digital library mechanisms maintained by WWU. I represent and warrant this is my original work, and does not infringe or violate any rights of others. I warrant that I have obtained written permissions from the owner of any third party copyrighted material included in these files.
    [Show full text]
  • Arianism, Athanasius, and the Effect on Trinitarian Thought
    College of Saint Benedict and Saint John's University DigitalCommons@CSB/SJU School of Theology and Seminary Graduate Papers/Theses School of Theology and Seminary 5-2007 Arianism, Athanasius, and the Effect on Trinitarian Thought Andy Witchger College of Saint Benedict/Saint John's University Follow this and additional works at: https://digitalcommons.csbsju.edu/sot_papers Part of the Religion Commons Recommended Citation Witchger, Andy, "Arianism, Athanasius, and the Effect on Trinitarian Thought" (2007). School of Theology and Seminary Graduate Papers/Theses. 24. https://digitalcommons.csbsju.edu/sot_papers/24 This Graduate Paper is brought to you for free and open access by the School of Theology and Seminary at DigitalCommons@CSB/SJU. It has been accepted for inclusion in School of Theology and Seminary Graduate Papers/Theses by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. 1 Arianism, Athanasius, and the Effect on Trinitarian Thought By Andy Witchger A Paper Submitted to the Faculty of the School of Theology of Saint John’s University, Collegeville, Minnesota, in Partial Fulfillment of the Requirements for the Degree of Master of Arts in Church History. School of Theology St. John’s University Collegeville, MN May 2007 2 This Paper was written under the direction of ____________________________________________________ Miguel Diaz May 2007 3 Andy Witchger has successfully demonstrated the use of Greek in this paper. __________________________________________________________ Miguel Diaz May 2007 4 Arianism, Athanasius, and the Effect on Trinitarian Theology Description of the Project: An investigation into how Arius, Arianism, and the ensuing response by Athanasius influenced the development of Trinitarian thought in the early Church.
    [Show full text]
  • TIMELINE of EARLY CHRISTIAN HISTORY: 100 AD to 800 AD C 100 St
    TIMELINE OF EARLY CHRISTIAN HISTORY: 100 AD TO 800 AD c 100 St. John dies. End of Apostolic age 107 Ignatius of Antioch martyred 156 Polycarp martyred 161-180 Persecution of Christians increases under Marcus Aurelius c 165 Justin Martyr martyred c 180 Irenaeus of Lyon writes Against Heresies 184 Birth of Origen 250 Persecution of Christians under Decius 253 Death of Origen, shortly after suffering two years of imprisonment and torture 303-312 The Diocletian persecution – the Roman empire’s last, largest and bloodiest persecution of Christians 310 Armenia becomes the first country to adopt Christianity as its official religion. 312 Constantine, at the Battle of Milvian Bridge, experiences vision of the cross carrying the message, In Hoc Signo Vinces ("with this sign, you shall win") 313 Constantine issues the Edict of Milan, providing for the toleration of Christianity and Christians c 323 Eusebius of Caesarea completes Ecclesiastical History 325 First Council of Nicaea (the first ecumenical council) is convened by Constantine. Debate rages over whether Christ is of the "same substance" or "similar substance" to God. The position of Arius, that Christ was of “similar substance” (i.e., that he is a created being), is refuted. Nicene Creed is drawn up, declaring Christ to be "Begotten, not made; of one essence with the Father." 324 Constantinople becomes capital of the Roman Empire 349 Birth of John Chrysostom 354 Birth of Augustine of Hippo 367 Athanasius, in his annual festal letter to the churches of Alexandria, lists the 27 books he believed should constitute the New Testament 380 Theodosius issues the Edict of Thessalonica, declaring Nicene Christianity the official religion of the Roman empire 381 First Council of Constantinople is convened by Theodosius.
    [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]