The Human Person As an Icon of the Trinity*
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Divine Incomprehensibility in Eastern Orthodoxy and Reformed Theology
DOI: 10.29357/2521-179X.2021.v19.1.1 DIVINE INCOMPREHENSIBILITY IN EASTERN ORTHODOXY AND REFORMED THEOLOGY Tim Shimko Westminster Seminary, Sacramento, California, USA Introduction Theology, in its most basic and fundamental form, is the study of God. Before God can be studied, a pressing question must be engaged – can God be studied? Various answers have been given to this question. In this paper, however, two views will be analyzed; both begin with the fundamental tenet that God is incomprehensible. A striking difference, however, arises in the manner by which God can be known. On the one hand, Eastern Orthodoxy, especially in its more contemporary form as presented by Vladimir Lossky and John Meyendorff, views that a mystical experience is theology par excellence. On the other hand, in Reformed theology God can and should be known intellectually, but this knowledge is analogical. Though both begin with the same fundamental tenet, both arrive at two different conclusions. Not only are the conclusions different, the entire structure and paradigm of these two systems are different. Due to the different views of how God can be known, both have striking differences in anthropology, Christology, and pneumatology. The two different views and their resultant paradigms will be explored in this paper. Eastern Orthodox Position The Eastern Orthodox position begins, as was mentioned, with the fundamental tenet that God is incomprehensible. God is eternal and uncreated, while creation was made from nothing. It was not made from his essence, but by his mere command – he spoke and creation came into being. In the act of creation, therefore, there exists a fundamental difference between God and that which he created. -
The Trinity in Scripture
Journal of the Adventist Theological Society, 14/2 (Fall 2003): 80–94. Article copyright © 2003 by Gerhard Pfandl. The Trinity in Scripture Gerhard Pfandl Biblical Research Institute The word Trinity (Lat. Trinitas, Òtri-unityÓ or Òthree-in-onenessÓ) is not found in the Bible (neither is the word ÒincarnationÓ), but the teaching it de- scribes is clearly contained in Scripture. Briefly defined, the doctrine of the Trinity stands for the concept that ÒGod eternally exists as three persons, Father, Son and Holy Spirit, and each person is fully God, and there is one God.Ó1 God himself is a mysteryÑhow much more the incarnation or the Trinity! Nevertheless, even though we may not be able to comprehend logically the vari- ous aspects of the Trinity, we need to try to understand as best we can the scriptural teaching regarding it. All attempts to explain the Trinity will fall short, Òespecially when we reflect on the relation of the three persons to the divine essence . all analogies fail us and we become deeply conscious of the fact that the Trinity is a mystery far beyond our comprehension. It is the incomprehensi- ble glory of the Godhead.Ó2 Therefore, we do well to admit that Òman cannot comprehend it and make it intelligible. It is intelligible in some of its relations and modes of manifestations, but unintelligible in its essential nature.Ó3 We need to be aware that we can only ever achieve a partial understanding of what the Trinity is. As we listen to GodÕs Word, certain elements of the Trin- ity will become clear, but others will remain a mystery. -
Sergius Bulgakov and the Theotokos
Logos: A Journal of Eastern Christian Studies Vol. 54 (2013) Nos. 1–2, pp. 13–32 On the Acquisition of the Holy Spirit: Sergius Bulgakov and the Theotokos Walter Sisto Abstract (Українське резюме на ст. 32) The pneumatology and Mariology of Sergius Bulgakov, widely believed to be the most important Russian theologian of the twentieth century, is here examined to discover the links between the Holy Spirit and the Mother of God, and the implications for the divinization of humanity, especially as we share in the sufferings of Mary and Christ, and “so complete what is lacking in Christ’s afflictions.” These connections are developed in Bulgakov’s controversial sophiology whose de- velopment and implications for both Trinitarian theology and ecumenical methodology are discussed. Few scholars have taken note of the importance of the Mother of God in Sergius Bulgakov’s sophiology.1 Although Sergius Bulgakov (1871–1944) published only a few articles on Mary and one book The Burning Bush, Mary is an all- embracing figure within his thought. As Lev Zander noted, Mary is “the alpha and the omega of his entire religious under- standing and perception of the world.”2 Within his sophiologi- 1 For a good introduction to Bulgakov’s Mariology see Andrew Louth, “Father Sergii Bulgakov on the Mother of God,” St Vladimir’s Theological Quarterly (2005): 45–64. 2 Lev Zander, Bog i Mir, vol. 2, 184 in “Introduction,” The Burning Bush: On the Orthodox Veneration of the Mother of God, trans. Thomas Allan Smith (Grand Rapids, MI: Eerdmans, 2009), xiv. 14 Walter Sisto cal corpus, his reflections on Sophia begin and end with Mary: Mary is the subject of his first major theological reflection on Sophia, The Burning Bush (1927), as well as the subject of his final reflection on Sophia in his The Bride of the Lamb (1946). -
Christian Theologians Views on the Doctrine of Trinity in the Islamic Philosophical Criticism
International Journal of Academic Research in Business and Social Sciences 2017, Vol. 7, Special Issue – Islam and Contemporary Issues) ISSN: 2222-6990 Christian Theologians Views on the Doctrine of Trinity in the Islamic Philosophical Criticism Mohammad Nashief S. Disomimbaa, Kalsom Alib, Abdussalam s. Disomimbac a Akidah and Religion Program, Faculty of Leadership and Management, Universiti Sains Islam Malaysia. bDa῾wah and Islamic Management Program, Faculty of Leadership and Management, Universiti Sains Islam Malaysia. cKing Faisal Center for Asian and Arabic Studies, Mindanao State University, Philippines DOI: 10.6007/IJARBSS/v7-i13/3195 URL: http://dx.doi.org/10.6007/IJARBSS/v7-i13/3195 ABSTRACT This article discusses the views of Christian theologians on the doctrine of trinity in the light of Islamic philosophical criticism. It focuses the oneness of God through Islamic philosophical criticism, understanding the proofs and evidences of Christian theologians based on their Holy Bible, Athanasius Creed and Nicene Creed. The tendency of giving priority of this study is to show the views of Christian theologians on the doctrine of trinity with Islamic philosophical criticism in order to justify and confirm the oneness of God. The objectives of the study is to identify and trace the historical background of the oneness of God as Creator, to confirm that Jesus Christ is not God and creator, to confirm that God is not three persons and the three persons is not same substance and nature of the Son and Holy Spirit, to analyze and summarize the views of the Christian theologians on the doctrine of Trinity with Islamic philosophical criticism. -
Joseph Ratzinger. Concerning the Notion of Person in Theology
assumed in Christ and in the new law (on the basis of the Retrieving the Tradition resolution of the eternal law into the Christic predestination), and that which is assumed is not abolished: quod est assumpturn est senmtum. To one who does not believe, it is always possible to demonstrate the intrinsic reasonableness of a norm which is Concerning the notion of person knowable even naturally, without failing from the beginning to present it as an ingredient of a whole which receives its full in theology foundation only jn the Chdstic perspective. Cardinal Joseph Ratzinger Relativity toward the other constitutes the human person. The human person is the event or being of relativity. The concept of person, as well as the idea that stands behind this concept, is a product of Christian theology. In other words, it grew in the first place out of the interplay between human thought and the data of Christian faith and so entered intellec- tual history. The concept of the person is thus, to speak with Gilson, one of the contributions to human thought made pos- sible and provided by Christian faith. It did not simply grow out of mere human philosophizing, but out of the interplay between philosophy and the antecedent given of faith, espe- cially Scripture. More specifically, the concept of person arose from two questions that have from the very beginning urged themselves upon Christian thought as central: namely, the question, 'What is God?" (i.e., the God whom we encounter in Scripture); and, "Who is Christ?" In order to answer these fundamental questions that arose as soon as faith began to re- flect, Christian thought made use of the philosophically insig- nificant or entirely unused concept "prosopon" = "persona." It thereby gave to this word a new meaning and opened up a new dimension of human thought. -
REFLECTIONS on the DOCTRINE of the TRINITY Faith in the Living
REFLECTIONS ON THE DOCTRINE OF THE TRINITY RAOUL DEDEREN Andrews University, Berrien Springs, Michigan Faith in the living God has been rejected time and again by the ignorant and the indifferent, as well as by many of the learned and the thoughtful. It has been especially chal- lenged today. Such theologians as Bishop John A. T. Robinson of Woolwich, honestly seeking to be Honest to God, urge Christians to abandon most of the phrasing which historically has been used to convey Christian thought. Similarly, the late Bishop James A. Pike of California dismisses many traditional doctrines as old bottles which will inevitably burst and whose bursting should occasion no regrets. In this kind of context many men, even ministers, feel uneasy when they think about the Trinity. The question before us is whether it is time to renounce a doctrine which, by affirming that there are three persons in God, seems to have produced confusion rather than clarification, or whether it was designed to embody values that are a vital and necessary part of the Christian faith. From the days of Arius it has been a chosen scheme with his disciples to represent the doctrine of the Trinity as an artificial theological construct, and consequently unimportant. To a large number of Christians, however, it is a doctrine fundament4 to Christianity since it deals with a correct knowledge of God. Related to the divine Being, his nature and mode of being, this knowledge affects every man's understanding of God as the object of his worship, whether he regards him as one in essence and one in person, or admits that in the unity of the Deity there are three equally divine persons. -
Russian Christian Orthodox Icons of the Mother of God George Contis M.D
University of Dayton eCommons Marian Library Art Exhibit Guides Spirituality through Art 2015 Russian Christian Orthodox Icons of the Mother of God George Contis M.D. Follow this and additional works at: https://ecommons.udayton.edu/ml_exhibitguides Recommended Citation Contis, George M.D., "Russian Christian Orthodox Icons of the Mother of God" (2015). Marian Library Art Exhibit Guides. 5. https://ecommons.udayton.edu/ml_exhibitguides/5 This Exhibit Guide is brought to you for free and open access by the Spirituality through Art at eCommons. It has been accepted for inclusion in Marian Library Art Exhibit Guides by an authorized administrator of eCommons. For more information, please contact [email protected], [email protected]. Russian Christian Orthodox Icons of the Mother of God by George Contis, M.D., M.P.H . Russian Christian Orthodox Icons of the Mother of God by George Contis, M.D., M.P.H. Booklet created for the exhibit: Icons from the George Contis Collection Revelation Cast in Bronze SEPTEMBER 15 – NOVEMBER 13, 2015 Marian Library Gallery University of Dayton 300 College Park Dayton, Ohio 45469-1390 937-229-4214 All artifacts displayed in this booklet are included in the exhibit. The Nativity of Christ Triptych. 1650 AD. The Mother of God is depicted lying on her side on the middle left of this icon. Behind her is the swaddled Christ infant over whom are the heads of two cows. Above the Mother of God are two angels and a radiant star. The side panels have six pairs of busts of saints and angels. Christianity came to Russia in 988 when the ruler of Kiev, Prince Vladimir, converted. -
Rublev's Icon: Contemplating the Trinity, Inwardly and Outwardly
Rublev’s Icon: Contemplating the Trinity, Inwardly and Outwardly Paul Fromont The Hospitality of Abraham. For many of us, any talk of Trinity brings to mind Andrei Rublev’s 15 th century icon, painted it is believed, sometime around 1410. Type “Trinitarian icons” into Google Images and the predominant image you’ll get is this well-known icon. I have in my library a beautiful copy of it – written by the Benedictines from the Mount of Olives in Jerusalem – a gift from one of my sisters. Called by its traditional Eastern name it is known as “The Hospitality of Abraham.” It depicts the three angels who visited Abraham near the great trees of Mamre (Gen 18: 1-15), but has long come to be seen as an icon of the Trinity; although it must be said that it is far from clear that that the intention of the “writer” was to identify each of the three figures as a particular member of the Trinity. Tradition does however suggest that the central, and thus pivotal figure in the icon, is Jesus Christ incarnate.” 1 “If it pleases you, stop for a while with your servant [Abraham]. I'll get some water so you can wash your feet. Rest under this tree. I'll get some food to refresh you on your way, since your travels have brought you across my path." They said, "Certainly. Go ahead." Abraham hurried into the tent to Sarah. He said, "Hurry. Get three cups of our best flour; knead it and make bread." Then Abraham ran to the cattle pen and picked out a nice plump calf and gave it to the servant who lost no time getting it ready. -
The Trinity and the Freedom of God
Journal for Christian Theological Research Volume 8 Article 1 2003 The rT inity and the Freedom of God Paul D. Molnar St. John's University, [email protected] Follow this and additional works at: http://digitalcommons.luthersem.edu/jctr Part of the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Molnar, Paul D. (2003) "The rT inity and the Freedom of God," Journal for Christian Theological Research: Vol. 8 , Article 1. Available at: http://digitalcommons.luthersem.edu/jctr/vol8/iss2003/1 This Article is brought to you for free and open access by Digital Commons @ Luther Seminary. It has been accepted for inclusion in Journal for Christian Theological Research by an authorized editor of Digital Commons @ Luther Seminary. For more information, please contact [email protected]. Journal for Christian Theological Research 8 (2003) 59–66 The Trinity and the Freedom of God Paul D. Molnar St. John’s University A contemporary doctrine of the immanent Trinity is essential for recognizing, upholding and respecting divine freedom as the basis of relevant theological activity and genuine human freedom. In this article I contend that divine freedom will be recognized and respected only if and to the extent that such recognition is grounded in God’s actual freedom for us exercised in the history of Jesus Christ and through the action of his Holy Spirit.¹ Hearing this thesis in a vacuum one could perhaps wonder why anyone would bother to say this at all since most contemporary theologians would agree with this thesis, at least formally. But this thesis is in fact loaded because, while most Christian theologians would agree that a doctrine of the immanent Trinity should help us recognize, uphold and respect God’s freedom as the basis, meaning and goal of human freedom, very many contemporary theologians tend to read back their experiences and concepts into God instead of allowing God the eternal Father, Son and Holy Spirit to defi ne the content of those concepts and experiences. -
The Resurrection of Jesus and the Doctrine of the Trinity ROBERT L
Word & World 2/1 (1982) Copyright © 1982 by Word & World, Luther Seminary, St. Paul, MN. All rights reserved. page 17 The Resurrection of Jesus and the Doctrine of the Trinity ROBERT L. WILKEN The University of Notre Dame, Notre Dame, Indiana I As preeminent as the doctrine of the Trinity is in the liturgy and in the doctrinal tradition of the church, it plays but a small role in the piety of most Christians and is sadly neglected by contemporary theologians. Most Christians today continue to confess the triune God in the rolling cadences of the Nicene Creed, if not in the anathemas of the Quiqunque vult (the Athanasian Creed); they bless themselves and baptize their children in the name of the Father, and of the Son, and of the Holy Spirit. They begin worship by invoking the triune God and return to their homes with a trinitarian blessing ringing in their ears. Yet, if one were to scratch beneath the surface of Christian language and practice, it is doubtful one would discover a robust trinitarian faith. One would, I suspect, find that while many Christians still “believe” in the doctrine, as an article of faith handed on in the creeds, this teaching does little to inform the actual practice of their faith. Our hymns, for example, are overwhelmingly oriented to Christ, and the number of hymns where the Holy Spirit figures prominently are few in number. To be sure, in recent years there has been a resurgence of interest in the Holy Spirit, and the charismatic movement is an impressive sign that the Holy Spirit can capture the imagination of Christians, renew Christian lives, and redirect Christian devotion into new channels. -
00 Papa (I-X) Final Iii 1/9/06 2:32:19 PM Copyright © 2006 by University of Notre Dame Notre Dame, Indiana 46556 All Rights Reserved
WITH BEING GOD Trinity, Apophaticism, and Divine-Human Communion aristotle papanikolaou University of Notre Dame Press Notre Dame, Indiana © 2006 University of Notre Dame Press 00 Papa (i-x) Final iii 1/9/06 2:32:19 PM Copyright © 2006 by University of Notre Dame Notre Dame, Indiana 46556 www.undpress.nd.edu All Rights Reserved Manufactured in the United States of America Material from “Divine Energies or Divine Personhood: Vladimir Lossky and John Zizioulas on Conceiving the Transcendent and Immanent God,” Modern Theolog y 19, no. 3 ( July 2003): 357–85, appear throughout the four chapters of this book and are reprinted with the permission of Blackwell Publishing. A revised version of “Is John Zizioulas an Existentialist in Disguise? Response to Lucian Turcescu,” Modern Theolog y (October 2004): 587–93, appears in chapter 4. Material from that article is reprinted with the permission of Blackwell Publishing. Library of Congress Cataloging in-Pulication Data Papanikolaou, Aristotle. Being with God : Trinity, apophaticism, and divine-human communion / Aristotle Papanikolaou. p. cm. Includes bibliographical references (p. ) and index. isbn-13: 978-0-268-03830-4 (cloth : alk. paper) isbn-10: 0-268-03830-9 (cloth : alk. paper) isbn-13: 978-0-268-03831-1 (pbk. : alk. paper) isbn-10: 0-268-03831-7 (pbk. : alk. paper) 1. Deifi cation (Christianity)—History of doctrines—20th century. 2. Trinity—History of doctrines—20th century. 3. Orthodox Eastern Church—Doctrines—History—20th century. 4. Lossky, Vladimir, 1903–1958. 5. Zizioulas, Jean, 1931– . I. Title. bt767.8.p37 2006 231.092'2—dc22 2005036071 ∞This book is printed on acid-free paper. -
The Meaning of the Logos in John 1:1-18
LIBERTY UNIVERSITY LIBERTY BAPTIST THEOLOGICAL SEMINARY THE MEANING OF THE LOGOS IN JOHN 1:1-18 A THESIS SUBMITTED TO THE FACULTY OF LIBERTY BAPTIST THEOLOGICAL SEMINARY IN PARTIAL FULFILLMENT OF THE REQUIREMENT FOR THE DEGREE MASTER OF THEOLOGY BY SEOK-IL YOON LYNCHBURG, VIRGINIA JULY 2008 CONTENTS ACKNOWLEDGEMENTS ---------------------------------------------------------------------- iii INTRODUCTION --------------------------------------------------------------------------------- 1 Chapter 1. THE BACKGROUND OF ΛΟΓΟΣ --------------------------------------------------- 3 The etymology of Logos The concept of Logos in the Greek Heraclitus’concept of Logos 2. Sophists’concept of Logos Plato’s concept of Logos Aristotle’s concept of Logos The concept of Logos in Hellenism Stoicism’s concept of Logos Neo-Platonism’s concept of Logos Hermeticism’s concept of Logos Philo’s concept of Logos in Hellenistic Judaism The concept of Logos in Hebrew Thought The terms for “word” in Hebrew The Word of God: “Dabar” The word of God as the word of the creator The word of God as the revelator i 3. BACKGROUND OF JOHN’S GOSPEL --------------------------------------------- 24 Authorship Date 4. EXEGESIS OF JOHN 1:1-18 ---------------------------------------------------------- 51 5. CHRISTOLOGY AND ΛΟΓΟΣ ------------------------------------------------------- 76 Christological Controversies and λογος Modern Christology issues and λογος 6. CONCLUSION --------------------------------------------------------------------------- 92 BIBLIOGRAPHY ---------------------------------------------------------------------------------