The Filioque: What Is at Stake? Avery Dulles, S.J
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21.05.30 the Holy Trinity
TRINITY SUNDAY 135 NE Randolph Avenue, Peoria, Illinois 61606 Online: www.trinitypeoria.com ~ (309) 676-4609 The Holy Trinity May 30, 2021 Sunday Worship 8:00, 9:30 and 11:00 a.m. WELCOME IN THE NAME OF OUR RISEN LORD Welcome to Trinity! Today in the Divine Service God proclaims to us through Word and Sacrament the forgiveness, love, and salvation that He has won for us through the death and resurrection of His Son Jesus Christ. LARGE PRINT BULLETINS are available from an usher for persons with vision difficulties. WORSHIPPING WITH OUR CHILDREN This week we celebrate God as the Trinity. The word “Trinity” means “three.” For Christians the word helps us understand that God shows Himself to us as “Father, Son and Holy Spirit.” He is three persons in one God. Only He can do that! It is hard for us to understand exactly how God works but the one thing we know for sure is that God the Father loves us so much that God the Son, Jesus, was sent to give His life to pay for our sins and then rose to life again so that we could live forever. God the Holy Spirit, many times shown as a dove, gives us faith to believe that God loves us this much! See how many triangles you can find in church. Ideas adapted from Kids in the Divine Service by Christopher I. Thoma. ©2000 by the Commission on Worship of The Lutheran Church-Missouri Synod. All rights reserved. Divine Service - Setting Two + We Come Into God’s Presence + In celebration of Trinity Sunday, we will confess the Athanasian Creed separated into four parts throughout our liturgy. -
A Study on Religious Variables Influencing GDP Growth Over Countries
Religion and Economic Development - A study on Religious variables influencing GDP growth over countries Wonsub Eum * University of California, Berkeley Thesis Advisor: Professor Jeremy Magruder April 29, 2011 * I would like to thank Professor Jeremy Magruder for his valuable advice and guidance throughout the paper. I would also like to thank Professor Roger Craine, Professor Sofia Villas-Boas, and Professor Minjung Park for their advice on this research. Any error or mistake is my own. Abstract Religion is a popular topic to be considered as one of the major factors that affect people’s lifestyles. However, religion is one of the social factors that most economists are very careful in stating a connection with economic variables. Among few researchers who are keen to find how religions influence the economic growth, Barro had several publications with individual religious activities or beliefs and Montalvo and Reynal-Querol on religious diversity. In this paper, I challenge their studies by using more recent data, and test whether their arguments hold still for different data over time. In the first part of the paper, I first write down a simple macroeconomics equation from Mankiw, Romer, and Weil (1992) that explains GDP growth with several classical variables. I test Montalvo and Reynal-Querol (2003)’s variables – religious fragmentation and religious polarization – and look at them in their continents. Also, I test whether monthly attendance, beliefs in hell/heaven influence GDP growth, which Barro and McCleary (2003) used. My results demonstrate that the results from Barro’s paper that show a significant correlation between economic growth and religious activities or beliefs may not hold constant for different time period. -
The Athanasian Creed
The Athanasian Creed So likewise the Father is almighty, For the right faith is that we believe the Son almighty, and the Holy and confess that our Lord Jesus Christianity constantly struggles to keep the Faith free from false Spirit almighty. Christ, the Son of God, philosophies. And yet They are not three is God and man; In Fourth Century Alexandria, Egypt, a persuasive preacher with a logical almighties but One Almighty. God of the substance of the Father, mind used a philosophical concept foreign to the Scriptures in order to explain So the Father is God, the Son is begotten before the worlds; the connection between Jesus and his Father. Arius borrowed from the popular God, and the Holy Spirit is God. and man of the substance of His And yet They are not three mother, born in the world. Greek concept that a “god,” by nature, had to be high, distant and almighty; Gods but one God. Perfect God and perfect man, of a reason- and that humans, consequently, had to be low, spatial and inferior. So likewise the Father is Lord, the able soul and human flesh subsisting. Arius taught that only the Father was really a proper God. Because Jesus Son Lord, and the Holy Spirit Lord. Equal to the Father as touching was human, he was therefore only a creature (created by God) and therefore And yet They are not three His Godhead and inferior to the did not really possess any divine qualities. Lords but One Lord. Father as touching His The problem: when Arius denied the divinity of Christ, he destroyed God’s For as we are compelled by the manhood; role in accomplishing our salvation. -
The Concept of Energy in T. F. Torrance and in Orthodox Theology
THE CONCEPT OF ENERGY IN T. F. TORRANCE AND IN ORTHODOX THEOLOGY Stoyan Tanev, PhD Associate Professor, Department of Technology & Innovation, University of Southern Denmark, Odense, Denmark; Adjunct Professor, Faculty of Theology, nieity o Sof lgi Co-founder, International Center for Theologicl Scientifc lte [email protected] Abstract: The motivation for this paper is fourfold: (1) to emphasize the fact that the teaching on the distinction between Divine essence and energies is an integral part of Orthodox theology; (2) to provide an analysis of why Torrance did not adhere to it; (3) to correct certain erroneous perceptions regarding Orthodox theology put forward by scholars who have already discussed Torrance’s view on the essence-energies distinction in its relation to eication or theosis an nall to suggest an analsis emonstrating the correlation between Torrance’s engagements with particular themes in modern physics and the content of his theological positions. This last analsis is mae comparing his scientic theological approach to the approach of Christos Yannaras. The comparison provides an opportunity to emonstrate the correlation etween their preoccupations with specic themes in moern phsics an their specic theological insights. Thomas Torrance has clearly neglected the epistemological insights emerging from the advances of quantum mechanics in the 20th century and has ended up neglecting the value of the Orthodox teaching on the distinction between Divine essence and energies. This neglect seems to be associated with his specic prehalceonian unerstaning of personprosoponhpostasis. s a result he has expressed opinions that contradict the apophatic character of the distinction between Divine essence and energies and the subtlety of the apophatic realism of iinehuman communion. -
Conciliar Traditions of the Catholic Church I: Jerusalem-Lateran V Fall, 2015; 3 Credits
ADTH 3000 01 — Conciliar Traditions of the Catholic Church I: Jerusalem-Lateran V Fall, 2015; 3 credits Instructor: Boyd Taylor Coolman email: [email protected] Office: Stokes Hall 321N Office Hours: Wednesday 10:00AM-12:00 Telephone: 617-552-3971 Schedule: Tu 6:15–9:15PM Room: Stokes Hall 133S Boston College Mission Statement Strengthened by more than a century and a half of dedication to academic excellence, Boston College commits itself to the highest standards of teaching and research in undergraduate, graduate and professional programs and to the pursuit of a just society through its own accomplishments, the work of its faculty and staff, and the achievements of its graduates. It seeks both to advance its place among the nation's finest universities and to bring to the company of its distinguished peers and to contemporary society the richness of the Catholic intellectual ideal of a mutually illuminating relationship between religious faith and free intellectual inquiry. Boston College draws inspiration for its academic societal mission from its distinctive religious tradition. As a Catholic and Jesuit university, it is rooted in a world view that encounters God in all creation and through all human activity, especially in the search for truth in every discipline, in the desire to learn, and in the call to live justly together. In this spirit, the University regards the contribution of different religious traditions and value systems as essential to the fullness of its intellectual life and to the continuous development of its distinctive intellectual heritage. Course Description This course is the first in a two-course sequence, which offers a comprehensive introduction to the conciliar tradition of the Roman Catholic Church. -
The Person of the Holy Spirit
The WORK of the Holy Spirit David J. Engelsma Herman Hanko Published by the British Reformed Fellowship, 2010 www.britishreformedfellowship.org.uk Printed in Muskegon, MI, USA Scripture quotations are taken from the Authorized (King James) Version Quotations from the ecumenical creeds, the Three Forms of Unity (except for the Rejection of Errors sections of the Canons of Dordt) and the Westminster Confession are taken from Philip Schaff, The Creeds of Christendom, 3 vols. (Grand Rapids, MI: Baker, 1966) Distributed by: Covenant Protestant Reformed Church 7 Lislunnan Road, Kells Ballymena, N. Ireland BT42 3NR Phone: (028) 25 891851 Website: www.cprc.co.uk E-mail: [email protected] South Holland Protestant Reformed Church 1777 East Richton Road Crete, IL 60417 USA Phone: (708) 333-1314 Website: www.southhollandprc.org E-mail: [email protected] Faith Protestant Reformed Church 7194 20th Avenue Jenison, MI 49418 USA Phone: (616) 457-5848 Website: www.faithprc.org Email: [email protected] Contents Foreword v PART I Chapter 1: The Person of the Holy Spirit 1 Chapter 2: The Outpouring of the Holy Spirit 27 Chapter 3: The Holy Spirit and the Covenant of Grace 41 Chapter 4: The Spirit as the Spirit of Truth 69 Chapter 5: The Holy Spirit and Assurance 84 Chapter 6: The Holy Spirit and the Church 131 PART II Chapter 7: The Out-Flowing Spirit of Jesus 147 Chapter 8: The Bride’s Prayer for the Bridegroom’s Coming 161 APPENDIX About the British Reformed Fellowship 174 iii Foreword “My Father worketh hitherto, and I work,” Jesus once declared to the unbelieving Jews at a feast in Jerusalem ( John 5:17). -
Nicolaus of Cusa and the Council of Florence
Click here for Full Issue of EIR Volume 18, Number 1, January 4, 1991 �TIillPhDosophy Nicolaus of Cusa antl the Council of Florence I. by Helga Zepp-LaRouche Schiller Institute founder Helga Zepp-LaRouche delivered Death, belief in the occult, and schisms in the Church. To this speech to the conference commemorating the 550th anni day, they are the threat tha� entire continents in the devel versary of the Council of Florence, which was held in Rome, oping sector will be wiped out by hunger, the increasingly Italy on May 5,1989. The speech was delivered in German species-threatening AIDS p�demic, Satanism's blatant of and has been translated by John Sigerson. fensive, and an unexampled process of moral decay. The parallels are all too evident, yet this has not halted our head In a period in which humanity seems to be swept into a long rush today into an age even darker than the fourteenth maelstrom of irrationality, it is useful to recall those moments century. The principal problem arises when Man abandons in history in which it succeeded in elevating itself from condi God and the search for a life inspired by this aim. As Nicolaus tions similar to those of today to the maximum clarity of of Cusa said, the finite being is evil to the degree that he Reason. The 550th anniversary of the Council of Florence is forgets that he is finite, believes with satanic pride that he the proper occasion for dealing with the ideas and events is sufficient unto himself, and lapses into a lethargy which which led to such a noble hour in the history of humanity. -
1 Trinity, Filioque and Semantic Ascent Christians Believe That The
Trinity, Filioque and Semantic Ascent1 Christians believe that the Persons of the Trinity are distinct but in every respect equal. We believe also that the Son and Holy Spirit proceed from the Father. It is difficult to reconcile claims about the Father’s role as the progenitor of Trinitarian Persons with commitment to the equality of the persons, a problem that is especially acute for Social Trinitarians. I propose a metatheological account of the doctrine of the Trinity that facilitates the reconciliation of these two claims. On the proposed account, “Father” is systematically ambiguous. Within economic contexts, those which characterize God’s relation to the world, “Father” refers to the First Person of the Trinity; within theological contexts, which purport to describe intra-Trinitarian relations, it refers to the Trinity in toto-- thus in holding that the Son and Holy Spirit proceed from the Father we affirm that the Trinity is the source and unifying principle of Trinitarian Persons. While this account solves a nagging problem for Social Trinitarians it is theologically minimalist to the extent that it is compatible with both Social Trinitarianism and Latin Trinitarianism, and with heterodox Modalist and Tri-theist doctrines as well. Its only theological cost is incompatibility with the Filioque Clause, the doctrine that the Holy Spirit proceeds from both the Father and the Son—and arguably that may be a benefit. 1. Problem: the equality of Persons and asymmetry of processions In addition to the usual logical worries about apparent violations of transitivity of identity, the doctrine of the Trinity poses theological problems because it commits us to holding that there are asymmetrical quasi-causal relations amongst the Persons: the Father “begets” the Son and “spirates” the Holy Spirit. -
"And the Son" in Regard to the Eastern
ON THE CLAUSE “AND THE SON,” IN REGARD TO THE EASTERN CHURCH AND THE BONN CONFERENCE. A LETTER TO THE REV. H. P. LIDDON, D.D. IRELAND PROFESSOR OF EXEGESIS, CANON OF S. PAUL’S. BY THE REV. E. B. PUSEY, D.D. REGIUS PROFESSOR OF HEBREW, AND CANON OF CHRIST CHURCH. SOLD BY JAMES PARKER & CO., OXFORD, AND 377, STRAND, LONDON; RIVINGTONS, LONDON, OXFORD AND CAMBRIDGE; AND POTT, YOUNG & CO., NEW YORK. 1876. Project Canterbury edition AD 2002 On the Clause “And the Son,” by Edward Bouverie Pusey. (1876) MY DEAREST FRIEND, YOU wish me to state briefly my thoughts, as to the restoration of intercommunion with the Greek Church, and, as bearing on this, what I desiderate in the propositions adopted at the Bonn Conference, and how they could be modified, so that I could myself accept them. This I do the more readily, because it was partly at my instance that you undertook that journey to Bonn, at much inconvenience, I believe, to yourself, and because I know that we are substantially of one mind on this subject, as on others. I hope that I may do this less unsatisfactorily, if I embody in it, what I wrote, two years ago on this, the saddest of all our sad controversies. For it is, in the end, a controversy as to the Being of God, among those who really believe in God, who prize right and true belief in God above all things, who, each, doubt not that they have the right belief, and who do believe the same one with the other, if they could but look calmly at each other’s mode of speech. -
Session #2: What We Believe We Are a Creedal Church
The Distinctiveness of the Episcopal Tradition Session #2: What We Believe We Are a Creedal Church • A creed is an authoritative statement of doctrinal belief. • Examples: • Old Roman Creed: references to it in 2nd century. • Apostles’ Creed: a fuller version of the Roman one, earliest text in 390 BCE. • Nicene - Constantinople Creed: First draft in 325 CE, final form 381 CE. • Athanasian Creed: earliest text in 8th c. Contains “anathemas.” • Called “symbolon” in Gk, “symbolum” in Lt. A “symbol” of the faith. • A symbol points to a reality greater than itself. Not a comprehensive or final statement. • Creeds are part of Tradition, the “deposit of faith.” What is a “Creedal Church?” • Not a clear-cut issue. • Ancient differences over the Nicene Creed: “two natures” of Jesus Christ, relationship of Father and Son, relationship of the Holy Spirit to Father and Son. • In modern times, issue is one of authority of Creeds compared to the Scriptures. • “Sola Scriptura,” “Sola Fides”: Creeds not very important. • Anglicanism’s “three-legged stool” of Scripture, Tradition and Reason • All three given equal weight. • TEC is a creedal church, BUT…creeds are neither comprehensive nor definitive. Reinterpretation with respect to Tradition and reason. Nicene Creed uses 3rd c. language and concepts. We Are a Church of Word and Sacrament • The Word = Scripture. Tradition of Scriptural interpretation is contextual, not literal. • Sacraments illustrate the Incarnational Principle: • God is present in creation so the material world communicates and mediates the spiritual world. • Anglicanism is profoundly incarnational. Emphasis on beauty. What is a Sacrament? • A symbolic sign that points to a greater reality. -
Karl Barth's Reflections on the Filioque
Page 1 of 2 Book Review Karl Barth’s reflections on the Filioque Karl Barth (1886–1968) is not only one of the greatest theologians of all times, but he is surely also Book Title: Karl Barth on the Filioque a theologian who leaves you to think twice and indeed with so much to ponder about. This book opens new insights into Barth’s thinking, and contributes to the renewed interest in Barth studies. Book Cover: David Guretzki’s book focuses on how the Filioque, a problem of the Early Church, functions in the theological reflection of Karl Barth. Many critics fail to distinguish between Barth’s position and that of the Western Tradition of the early church, and then unfairly jump to easy conclusions. Guretzki follows the line of how Barth, without compromising himself to either the Western or the Eastern traditions of the early church, was critically engaged in a study of the Filioque. He explains how the unfolding of the Trinity and the Filioque is drawn into Barth’s understanding of the self-revelation of God in Jesus Christ. Guretzki argues that Barth’s teaching on Seinsweise (a term which Barth sometimes prefer, rather Author: David Guretzki than person), thus on the divine modes of being, can not be identified with the Western tradition’s teaching of the Holy Spirit’s double procession from the persons of the Father and the Son. Barth ISBN: treats this as a single procession from the common being of the one God. The reason for this lies 978–0–7546–6704–9 at least partly in Barth’s understanding of the perichoretic relations of the Trinity, and this, of Publisher: course affects his depiction of Filioque. -
The Roman Catholic Church and the Catholic Communion
Christianity The Roman Catholic Church and the Catholic Communion The Roman Catholic Church and the Catholic Communion Summary: The Church of Rome traces its roots to the apostles Peter and Paul, whose lineage continues through the papacy. Despite the Church of Rome’s separation from the Orthodox churches in 1054, and then with Protestant reformers in 1521, Catholics account for half of the world’s Christians today. The early church spoke of its fellowship of believers as “catholic,” a word which means “universal.” Today, the whole Christian church still affirms “one holy, catholic, and apostolic church” in the Nicene Creed. However, the term Catholic with a capital “C” also applies in common parlance to the churches within the Catholic Communion, centered in Rome. The Church of Rome is one of the oldest Christian communities, tracing its history to the apostles Peter and Paul in the 1st century. As it developed, it emphasized the central authority and primacy of the bishop of Rome, who became known as the Pope. By the 11th century, the Catholic Church broke with the Byzantine Church of the East over issues of both authority and doctrine. Over the centuries, several attempts have been made to restore union and to heal the wounds of division between the Churches. During the early 15th century, many in the Roman Church regarded the impending Turkish invasion of the Byzantine Empire as a “work of Providence” to bind divided Christianity together. In response, the Council of Florence envisioned union on a grandiose scale not only with the Greek Byzantine churches, but also with the Copts, Ethiopians, Armenians and Nestorians, as well as a reconfirmation of the 12th century union with the Maronite Church.