The Council of Ephesus of 431

Total Page:16

File Type:pdf, Size:1020Kb

The Council of Ephesus of 431 THE COUNCIL OF EPHESUS OF 431 1978 ABOUT THE AUTHOR The Most Rev. Dr. Mar Aprem (formerly George Mooken) was born in Trichur, Kerala, India in June 1940. Educated in India, England and America, he specialised in the field of Church History. He is now the President of the Church History Association of India. He holds two master's degrees in theology, one from the United Theological College, Bangalore (M. Th., of Serampore, 1966) and the other from the Union Theo¬ logical Seminary, New York (S. T. M. degree, 1967). He earned a D. Th. (Doctor of Theology) degree from the University of Serampore near Calcutta. Since 1968 he is the head of the Church of the East in India with his head¬ quarters in Trichur. He is active in several religious and social organizations, all over India. Travelling and Writing he enjoys. He has more than half a dozen books in English to his credit. He is currently working on another half a dozen books mainly on the history and faith of his Church. £^>1 v^*' ^ £x Hibris $etb i-Harbutbo Hibrarp rhe Nlalphono George Anton Kiraz Collection bit ^ bo U£^-a^ -iiSeio, Lu. ^ £^> loou M JZ£*2> ot vl'o ouu»ii l^-coo LiSL^a- —>-o L^oojo \ ), \. ro ob loou 0^1 l*AJa ❖ O-Kaob* oCix -j-2>OU, Uc*0. -O'QI.^N^ Anyone who asks for this volume, to read, collate, or copy from it, and who appropnates it to himself or herself, or cuts anything out of it, should realize that (s)he will have to give answer before God’s awesome tribunal as if (s)he had robbed a sanctuary. Let such a person be held anathema and receive no forgiveness until the book is returned. So be it. Amen! And anyone who removes these anathemas, digitally or otherwise, shall himself receive them in double. I • X • fit • ft ■ % ' K i Tl (forme Trichu Educal fie sp> History Ch urch He theolog College 1966) a logical degree, (Doctor Universi Sine Cliurch e quarters religious India. Trave lias more English 1 working e mainly o Church. COUNCIL OF EPHESUS OF 431 mar aprem mar narsai press High Road, TRICHUR-1 Kerala, India: 1978 COUNCIL OF EPHESUS OF 431 A. D. by Most Rev. Dr. MAR APREM B. D., M. Th., S. T. M., D. Th. First Published, April 1978 bv MAR NARSA1 PRESS, TRICHUR Printed at: Rose Printing workers Co-op. Society, Kalathode, Trichur - 5 Number of Copies: 500 Number of pages: 192 Copy right: Author Price Rs. 5 Dollar 2 (U. S. A.) MAR NARSAI PRESS GOLDEN JUBILEE PUBLICATIONS NO. 4 A Study of the Council of Ephesus (431 A. D.) to Examine the Relevance of the Christology of the Church of the East A thesis submitted to the Senate of Serampore College as a partial fulfilment of the requirements of the Degree of Master of Theology George Davis Mooken United Theological College Bangalore 1966 Printed by Permission of The Senate of Serampore CONTENTS PREFACE INTRODUCTION A. Aim of the study B. Scope of the study C. Previous Research in the Field D. Definitions i Council of Ephesus ii Church of the East E. Method of the study CHAPTER I BACKGROUND OF THE COUNCIL A. Alexandria versus Antioch i Alexandrian Christology ii Antiochene Christology B. Cyril of Alexandria C. Nestorius CHAPTER II DEVELOPMENT OF THE CONTROVERSY A. Causes B. Spread of the Controversy C. Synod of Rome D. Synod of Alexandria E. Anathematisms & Counter-Anathematisms CHAPTER III RIVAL SYNODS AT EPHESUS IN 431 A. D. 54 A. Pcparation for the Council 56 B. Synod of Cyril 62 C. Synod of John of Antioch 67 D. The Later Sessions of Cyril’s Synod 71 CHAPTER IV AFTERMATH 77 A. The Imperial Intervention 77 B. The Conclusion of the Synod 85 C. The Concordat of 433 A. D. 92 D. Summary 99 CHAPTER V CHRISTOLOGY OF THE CHURCH OF THE EAST 102 A. The Church of the East not involved in this controversy 102 B. The three crucial terms 105 C. The Greek Doctors 112 D. Mar Narsai (d.503) 116 E. Mar Bawai the Great (569-628) 119 F. Mar Avdeesho Metropolitan (d. 1318) 122 G. Summary 124 CHARIER VI THE ATTITUDE OF THE OTHER CHURCHES 1 27 A. The Roman Catholic Attitude 127 B. Martin Luther, the Reformer 133 C. Anglican & American Missions 137 i. Discovery of the Bazaar of Heracleides 140 ii. The Attempts for Intercommunion 141 CONCLUSIONS 146 A. The Necessity for an official Change in the Recognition of the Council of Ephesus by other Churches 146 B. The necessity for a ‘Nestorian' Christology today 14S C. The Prospects of These Two Aims 152 D. A Final Word 154 APPENDIX A. The Anathematisms & Counter-Anathematisms 156 APPENDIX B. The Aarhus Consultation 166 APPENDIX C. Chronology of the Controversy 171 BIBLIOGRAPHY 175 INDEX 185 PREFACE This book was written more than twelve years ago. Dr. Kaaj Baago, the then professor of Church History at the United Theological College, Bangalore, suggested that it might be published. I postponed the publication hoping that I would be able to read more on the subject and later to publish a well documented study. Nevertheless, as per the advice of Professor Baago I wrote a summary of this thesis and published it in the Bangalore Theological Forum in 1967 under the title “A Re appraisal of Nestorianism/’ Since then I did further research on the Christology of Nestorius in New York and Princeton and it has been discussed in detail in my doctoral dissertation. However, much of the historical background brought out in the foll¬ owing pages of this book has not been discussed in the doctoral dissertation. Hence the publication of this book became a necessity. This will supplement some of the the¬ ological discussions in the doctoral dissertation which will be published in the near future under the title “Nestorian Christology.” In this M. Th. thesis, several words have been written in Syriac and Greek. As it is difficult to get Greek print¬ ing types, the Greek words are transliterated during print¬ ing. Although Syriac types are available, they too are transliterated realising that most of the readers of this book will not be able to read it in that language. In 1976 when Mar Narsai Press reached the fiftieth year of its inception, the Managing Committee decided to celebrate its golden Jubilee in a fitting manner by publish- ing a series of books in English about the history, faith and worship of the Church of the East. The literary develop¬ ment of the Church was the original intention of the found¬ ing fathers of Mar Narsai Press in 1926. It has published several books in Syriac, Malayalam and English during its fifty years of service. The first two numbers of the golden Jubilee publicat¬ ions, The Nestorian Fathers and Westorian Missions came out in 1976 itself. The third number The Chaldean Syrian Church in India was published in 197 7. This book is the fourth in that series. The fifth one, which is on the Sacra¬ ments is already in the Press. I hope that the Golden Jubilee series of Mar Narsai Press will be able to explain the history, faith and worship of the ancient Church of the East to the people in India and abroad. I am grateful to the Senate of Serampore College for granting permission to print this M. Th thesis of mine submitted to the Serampore Senate in 1966. t Metropolitan’s Palace MAR APREM Trichur - 680001 30 April 1978 INTRODUCTION A. AIM The following work is an unbiased probe into the history and background of what is known as the third ecu¬ menical council of the universal church held at Ephesus in 431 A. D. The purpose is to examine and evaluate the christology of the Church of the East, tracing its historical development to the present day. Attempt has been made to test the relevance of the ‘Nestorian' christology to the contemporary thought in the context of its relation to the other churches, thereby determining its right to claim a place among the orthodox. B. SCOPE OF THE STUDY All those who are engaged in the great task of bury¬ ing the heresies should, naturally, refrain from an attempt such as the one which the present writer proposes to do. Modern scholarship, however, has questioned the propriety of calling Nestorius a Nestorian. John Stewart, in his sch¬ olarly book entitled Nestorian Missionary Enterprise, protests strongly against calling the Nestorians, schismatics. The personal and theological battles around the unhappy Council of Ephesus of 431 A. D. were recorded in the pages of history. The discovery of the Bazar of Herac/eides has widened the scope of our study on Nestorius and his teach¬ ings. The most unbiased approach in the inquiry as to a person’s teaching and character is, undoubtedly, the sincere attempt to let that person’s works and deeds disclose himself. Nestorius is being attacked, too often, with a set of precon- 10 ceived notions and pre-arranged questions. With the he;p of this work of Nestorius, the present writer hopes to have done justice to this theologian condemned under strange circumstances. C. PREVIOUS RESEARCH IN THE FIELD In doing so the writer naturally, has received such information and inspiration frcm the more recent literature on the subject and he wishes, in particular, to acknowledge his debt to authors like: Hefele, Kidd, Duchesne, Badger, Bethune Baker, Loofs, Vine, Wigram etc. The main limitation in the field of previous research is the fact that those who are called Nestorians have not written any theological work on Nestorius.
Recommended publications
  • Continuity and Tradition: the Prominent Role of Cyrillian Christology In
    Jacopo Gnisci Jacopo Gnisci CONTINUITY AND TRADITION: THE PROMINENT ROLE OF CYRILLIAN CHRISTOLOGY IN FIFTEENTH AND SIXTEENTH CENTURY ETHIOPIA The Ethiopian Tewahedo Church is one of the oldest in the world. Its clergy maintains that Christianity arrived in the country during the first century AD (Yesehaq 1997: 13), as a result of the conversion of the Ethiopian Eunuch, narrated in the Acts of the Apostles (8:26-39). For most scholars, however, the history of Christianity in the region begins with the conversion of the Aksumite ruler Ezana, approximately during the first half of the fourth century AD.1 For historical and geographical reasons, throughout most of its long history the Ethiopian Church has shared strong ties with Egypt and, in particular, with the Coptic Orthodox Church of Alexandria. For instance, a conspicuous part of its literary corpus, both canonical and apocryphal, is drawn from Coptic sources (Cerulli 1961 67:70). Its liturgy and theology were also profoundly affected by the developments that took place in Alexandria (Mercer 1970).2 Furthermore, the writings of one of the most influential Alexandrian theologians, Cyril of Alexandria (c. 378-444), played a particularly significant role in shaping Ethiopian theology .3 The purpose of this paper is to highlight the enduring importance and influence of Cyril's thought on certain aspects of Ethiopian Christology from the early developments of Christianity in the country to the fifteenth and sixteenth centuries. Its aim, therefore, is not to offer a detailed examination of Cyril’s work, or more generally of Ethiopian Christology. Rather, its purpose is to emphasize a substantial continuity in the traditional understanding of the nature of Christ amongst Christian 1 For a more detailed introduction to the history of Ethiopian Christianity, see Kaplan (1982); Munro-Hay (2003).
    [Show full text]
  • Events of the Reformation Part 1 – Church Becomes Powerful Institution
    May 20, 2018 Events of the Reformation Protestants and Roman Catholics agree on first 5 centuries. What changed? Why did some in the Church want reform by the 16th century? Outline Why the Reformation? 1. Church becomes powerful institution. 2. Additional teaching and practices were added. 3. People begin questioning the Church. 4. Martin Luther’s protest. Part 1 – Church Becomes Powerful Institution Evidence of Rome’s power grab • In 2nd century we see bishops over regions; people looked to them for guidance. • Around 195AD there was dispute over which day to celebrate Passover (14th Nissan vs. Sunday) • Polycarp said 14th Nissan, but now Victor (Bishop of Rome) liked Sunday. • A council was convened to decide, and they decided on Sunday. • But bishops of Asia continued the Passover on 14th Nissan. • Eusebius wrote what happened next: “Thereupon Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox [heretics]; and he wrote letters and declared all the brethren there wholly excommunicate.” (Eus., Hist. eccl. 5.24.9) Everyone started looking to Rome to settle disputes • Rome was always ending up on the winning side in their handling of controversial topics. 1 • So through a combination of the fact that Rome was the most important city in the ancient world and its bishop was always right doctrinally then everyone started looking to Rome. • So Rome took that power and developed it into the Roman Catholic Church by the 600s. Church granted power to rule • Constantine gave the pope power to rule over Italy, Jerusalem, Constantinople and Alexandria.
    [Show full text]
  • Eph 5:1-2 A. Second-Personal Life with Jesus Christ, Rev. 3:14-22
    Bible Doctrines (T/G/B ) Theology June 25, 2017 Eschatology Thanatology Ecclesiology Matthew 22:36-40; 2 Pet 1:2-4; 1 Cor 13:1-7; Eph 5:1-2 Israelology Dispensationalism Doxology A. Second-personal life with Jesus Christ, Rev. 3:14-22. Hodology Soteriology - 8 principles on life with Christ and the problem of a closed heart. Hamartiology Natural Law Anthropology B. Through the Bible, Rom 11:1-16: The hardening of Israel. Angelology - 5 reasons God is not through with Israel. Pneumatology Christology Paterology C. Hermeneutics: Natural Law 32, Rom 2:14. Natural Law and America’s Trinitarianism Cosmology founding fathers. Theology Proper - 6 principles on natural law and the American experiment. Bibliology Natural Theology Foundations/Reality 7 Hermeneutics 33 D. Bible doctrine: the Glory of God 35 (John 1:14; 12:23-24; 13:31-32; 17:1; -Natural Law-31 1 Cor 1:27-31). 6 Science 51 5 Language 155 - 6 principles on the glory of God. 4 Epistemology 32 Existence 50 History 50 3 Metaphysics 32 Trans. 50 2 Reality - Logic, 32 http://www.fbcweb.org/sermons.html - Truth, 32 1 Realism – 32 Historical overview of Christology on how “the Word BECAME flesh/sarx.” 1. Rejection of Ebionism (denial of Jesus’s divinity), a Jewish heresy (contra 1 John 2:2). 2. Rejection of Docetism (denial of Jesus’s human nature), contra 1 Jn 4:3; 2 John 4:7. 3. Ignatius (d. 170) defends Incarnation against Docetism with “Communicatio idiomatum.” 4. Justin Martyr the apologist (d. 165) defends transcendence of the Logos using Stoic concepts.
    [Show full text]
  • Trinity in History: How Not to Be a Heretic
    Page 1 of 4 Bruce A. Ware THE TRINITY IN HISTORY: HOW NOT TO BE A HERETIC I. Introduction: The Twin Pillars of Trinitarian Doctrine: Distinction and Equality; Difference and Identity. E.g., John 1:1 – “with God” (distinction), “was God” (equality) The Christian faith affirms that there is one and only one God, eternally existing while fully and simultaneously expressed in three Persons, the Father, the Son, and the Holy Spirit. Each member of the Godhead is equally God, each is eternally God, and each is fully God—not three gods but three Persons of the one Godhead. Each Person is equal in essence as each possesses eternally, simultaneously, and fully the identically same and undivided divine nature. Yet each is also an eternal and distinct personal expression of that one undivided divine nature. Because of this, what distinguishes each Person of the Godhead from each other Person is not and cannot be the divine nature, since the identically same one and undivided divine nature is the full and eternal possession of the Father, and of the Son, and of the Holy Spirit. So, what distinguish each Person of the Godhead from each other Person are the relationships that each has with each of the other Persons and his particular roles in relation to the others. In light of both the equality of essence yet differentiation of relationships and roles that exist among the Persons of the Godhead, we consider now just how the church came to affirm these truths about the Trinity and how those Trinitarian relationships and roles are expressed within the Trinity of Persons.
    [Show full text]
  • The Ecumenical Patriarchate of Constantinople1
    STEFANOS ATHANASIOU The Ecumenical Patriarchate of Constantinople1 A Religious Minority and a Global Player Introduction In the extended family of the Orthodox Church of the Byzantine rite, it is well known that the Ecumenical Patriarchate of Constantinople takes honorary prece- dence over all other Orthodox autocephalous and autonomous churches.2 The story of its origins is well known. From a small church on the bay of the Bos- porus in the fishing village of Byzantium, to the centre of Eastern Christianity then through the transfer of the Roman imperial capital from Rome to Constantinople in the fourth century, and later its struggle for survival in the Ottoman Empire and Turkey. Nevertheless, a discussion of the development of the Ecumenical Patriarchate of Constantinople is required to address the newly- kindled discussion between the 14 official Orthodox autocephalous churches on the role of the Ecumenical Patriarchate in today’s Orthodox world. A recalling of apposite historical events is relevant to this discussion. As Karl Löwith remarks, “[H]istorical consciousness can only begin with itself, although its intention is to visualise the thinking of other times and other people. History must continually be recalled, reconsidered and re-explored by each current living generation” (Löwith 2004: 12). This article should also be understood with this in mind. It is intended to awaken old memories for reconsideration and reinterpretation. Since the fall of Constantinople in 1453, the Ecumenical Patriarchate has taken up the role of custodian of the Byzantine tradition and culture and has lived out this tradition in its liturgical life in the region of old Byzantium (Eastern Roman Empire) and then of the Ottoman Empire and beyond.
    [Show full text]
  • The Great and Holy Synod and Why It Is Important for Orthodoxy
    The Great and Holy Synod And Why It is Important for Orthodoxy Background Information—The Ecumenical Councils In the year 325, the Emperor Constantine convened the First Ecumenical Council in Nicea. Why? To put order where there was chaos. In the first three centuries of Christianity, the church was underground and persecuted. When Christianity became the legal religion of the Roman Empire in the early 4th century, as the churches of the various cities began communicating openly, there was disagreement, even scandal and heresy, because there was not agreement on basic tenets of the faith. The First Ecumenical Council gathered all the bishops of all the churches together, and after deliberation and prayer, the result of this Council was the Nicene Creed (our confession of faith) and the Canon of Scripture. Between 325 and 787, seven such Councils were held, which have given us the backbone of our Orthodox theology and praxis. For a Council to be truly “Ecumenical”, it means that all the churches are involved. Following the Great Schism in 1054, and now the further fracturing of Christianity into thousands of denominations, it is not possible to have a Council that is truly “Ecumenical.” The Autocephalous Churches In the Ancient Church, there were five “Patriarchates”—Rome, Constantinople, Jerusalem, Antioch and Alexandria. It is not the Orthodox “tradition” to have one “pope” who speaks infallibly for the whole church. Rather, our system of governance is “collegial” or “synodical.” There were, in the beginning, five autocephalous, or self- governing churches, each being led by a “Patriarch.” The Patriarch of Constantinople is recognized as the “Ecumenical Patriarch.” While he does not have administrative authority over the “Autocephalous” Churches, when all the churches gather together, he sits as the “first among equals.” The Seven Ecumenical Councils, or Synods, were convened under the “synodical” system that was the “tradition” among the ancient Patriarchates.
    [Show full text]
  • The Truth of Divine Impassibility: a New Look at an Old Argument Jeffrey G Silcock
    198 Jeffrey G Silcock The truth of divine impassibility: a new look at an old argument Jeffrey G Silcock Jeff is head of the History and Systematic Theology Department at ALC and serves as chair of the LCA’s Commission on Theology and Inter-Church Relations. Introduction From his Nazi prison cell in 1944, Dietrich Bonhoeffer wrote to his friend Eberhard Bethge that ‘only the suffering God can help’.1 Just after the war, the Japanese Lutheran theologian Kazoh Kitamori published his ground-breaking book, Theology of the pain of God,2 based around Jeremiah 31:20, where he developed a similar theology of the cross: the pain of God heals our pain. In the suffering of Christ, God himself suffers. In 1973 Jürgen Moltmann came out with his classic, The crucified God, where he takes this further and develops a critical theology of the cross. He holds that a ‘theology after Auschwitz’ has to revise completely the traditional doctrine of God that teaches divine impassibility. Moltmann at the outset reflects on his own experience: ‘Shattered and broken, the survivors of my generation were then returning from camps and hospitals to the lecture room. A theology which did not speak of God in the sight of the one who was abandoned and crucified would have had nothing to say to us then’.3 The old teaching of classical theism that God is beyond suffering died in the death camps of WWII and was no longer tenable. Moltmann wrote his book, which had an enormous impact in its day, with the conviction that only if God is not detached from human suffering, but willingly enters into it with compassion, is there any hope for the future.
    [Show full text]
  • The Ecumenical Councils of the Catholic Church
    The Ecumenical Councils of the Catholic Church The Ecumenical Councils of the Catholic Church A History Joseph F. Kelly A Michael Glazier Book LITURGICAL PRESS Collegeville, Minnesota www.litpress.org A Michael Glazier Book published by Liturgical Press Cover design by David Manahan, OSB. Painting in Kiev, Sofia. Photo by Sasha Martynchuk. © Sasha Martynchuk and iStockphoto. Scripture texts in this work are taken from the New American Bible with Revised New Testament and Revised Psalms © 1991, 1986, 1970 Confraternity of Christian Doctrine, Washington, DC, and are used by permission of the copyright owner. All Rights Reserved. No part of the New American Bible may be reproduced in any form without permission in writing from the copyright owner. © 2009 by Order of Saint Benedict, Collegeville, Minnesota. All rights reserved. No part of this book may be reproduced in any form, by print, microfilm, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previ- ous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Col- legeville, Minnesota 56321-7500. Printed in the United States of America. 123456789 Library of Congress Cataloging-in-Publication Data Kelly, Joseph F. (Joseph Francis), 1945– The ecumenical councils of the Catholic Church : a history / Joseph F. Kelly. p. cm. “A Michael Glazier book”—T.p. verso. Includes bibliographical references (p. ) and index. ISBN 978-0-8146-5376-0 (pbk.) 1. Councils
    [Show full text]
  • The Fener Greek Patriarchate
    PERCEPTIONS JOURNAL OF INTERNATIONAL AFFAIRS March - May 1998 Volume III - Number 1 THE FENER GREEK PATRIARCHATE A. SUAT BİLGE Dr. A. Suat Bilge is Professor of International Relations and Ambassador (retired). A controversy concerning the Fener Greek Patriarchate started in Turkey in 1997. It was stated that the Patriarchate could be used both for and against the interests of Turkey. On the one hand, it was claimed that the Patriarchate had intentions to establish itself as an ecumenical church and become a state like the Vatican; that the Orthodox world was trying to gain power in Turkey. On the other hand, some people stated that Turkey could benefit from the prestigious position of the Patriarchate and suggested an improvement in its status. First of all, I want to stress that the Patriarchate no longer enjoys the importance it once possessed in Greek-Turkish relations. Today, the Patriarchate is trying to become influential in Turkish-American relations. The Fener Greek Patriarchate is a historical religious institution. After the division of the Roman Empire, it became the church of the Byzantine Empire and obtained the status of an ecumenical church. With the collapse of the Byzantine Empire, the Patriarchate became the church of the Greeks living within the Ottoman Empire. Besides its functions as a religious institution, the Patriarchate was also granted the right to act as a ministry of Greek affairs by Mehmet II. He granted increased authority and privileges to the Patriarch. After the collapse of the Ottoman Empire, the Fener Greek Patriarchate became the church of the Greeks living within the Republic of Turkey.
    [Show full text]
  • An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St
    Loyola University Chicago Loyola eCommons Master's Theses Theses and Dissertations 1949 An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew Henry A. Toczydlowski Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_theses Part of the Classical Literature and Philology Commons Recommended Citation Toczydlowski, Henry A., "An Analysis of the Rhetoric of St. John Chrysostom with Special Reference to Selected Homilies on the Gospel According to St. Matthew" (1949). Master's Theses. 702. https://ecommons.luc.edu/luc_theses/702 This Thesis is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Master's Theses by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1949 Henry A. Toczydlowski AN AN!LYSIS OF THE RHETORIC OF ST. JOHN CHRYSOSTOK WITH SPECIAL REFERENCE TO SELECTED HOMILIES ON mE GOSPEL ACCORDING TO ST. MATTHEW' by Henry A. Toozydlowski A Thesis Submitted in Partial Fulfillment of the Requ1r~ents tor the Degree of Master of Arts in Loyola University June 1949 LIFE Henry A. Toczydlowski was born in Chicago, Illinois, October 20, Be was graduated trom Quigley Preparatory Saainary, Chicago, Illinois, June, 1935, and trom St. Mary ot the Lake Seminary, Mundelein, Ill1Doil, June, 1941, with the degree ot Master ot Arts, and ot Licentiate .t Sacred Theology. He waa ordained priest by Hia Eminenoe Saauel Cardinal &tritoh, Kay 3, 1941.
    [Show full text]
  • The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church
    22 I The Paradigm of Chalcedonian Christology in Richard Hooker's Discourse on Grace and the Church W J Torrance Kirby For as much as there is no union of God with man without that meane betweene both which is both, it seemeth requisite [to] consider how God is in Christ, then how Christ is in us. (Lawes 5.50.3) In the dedicatory preface to the fifth book of his treatise Of the Lawes of Ecclesiastical/ Politie, Richard Hooker remarks that 'the weightiest conflicts the Church hath had were those which touched the head, the person of our Saviour Christ, and the next of importance those questions which are at this date [ie the period of the Reformation and its aftermath] betweene us and the Church of Rome about the actions of the body of the church of God ... ' (FLE 2:2.15-19). The great actions of the church disputed in the sixteenth century have to do principally with the manner and the means of our participation in God's own life. The communication of God's grace to humanity was opened up to rigorous scrutiny in Luther's formulation of the doctrine of justification by faith alone. The doctrine of the church was radically recast as a logical consequence of the rethinking of the doctrine of salvation. Both the soteriology and the ecclesiology of the Reformation are intimately linked to that weightier conflict touching the manner of the union of God and man in one Christ. Indeed Chalcedonian christological orthodoxy provides a governing paradigm for the reformers in their fundamental approach to these questions.
    [Show full text]
  • Session 5 – Questions Conversion & Councils – Part II
    Session 5 – Questions Conversion & Councils – Part II A. Establish the Context “But the Counselor, the Holy Spirit, whom the Father will send in my name, He will teach you all things, and bring to your remembrance all that I have said to you.” – John 14:26 Ten years after the Council of Nicaea, the proponents of Arianism continue to wage their war to overturn the Nicene teachings. They have the ear of the Number of times St. Emperor. The inferno of heresy consumes the majority of Catholic bishops Athanasius exiled in the East. One man stands in the breach. One man maintains the Faith 5 and refuses to succumb to political pressure; he suffers exile from his diocese five times over almost half a century. The bishop of Alexandria, Egypt, St. The end of paganism Athanasius—the Defender of Orthodoxy—is the lone voice crying out in in the Roman Empire the desert in order to preserve the authentic Faith of the Church. A.D. 380 While withstanding the plague of Arianism, the Church suffers under the Shortest council in brief rule of the only Christian emperor to apostatize, Julian. Julian restores Church history paganism to the Empire and even unleashes active persecution against Council of Ephesus Christians and the Church. His hatred of Christ is all-consuming and (431) - 1 day dominates his short reign. Another Roman emperor, Theodosius, finally outlaws the practice of paganism in the Empire. The conversion of the Empire is now complete. Faced with an influx of converts since legalization, the Church is beset by numerous false teachings that seek to remake the Faith in a different image.
    [Show full text]