scholarly journals Obrona integralnego człowieczeństwa Chrystusa przeciw apolinaryzmowi w dziełach Epifaniusza z Salaminy

Vox Patrum ◽  
2018 ◽  
Vol 68 ◽  
pp. 253-269
Author(s):  
Roland Marcin Pancerz
Keyword(s):  
Human Nature ◽  
Human Mind ◽  
Church Fathers ◽  
Hypostatic Union ◽  
Apostolic Fathers ◽  
Communicatio Idiomatum ◽  
The One ◽  
In The Beginning ◽  
The Church ◽  
Technical Terms

Epiphanius of Salamis was one of the Church Fathers, who reacted resolutely against incorrect Christology of Apollinaris of Laodicea. The latter asserted that the divine Logos took the place of Christ’s human mind (noàj). In the beginning, the bishop of Salamis tackled the problem of Christ’s human body, since – as he told himself – followers of Apollinaris, that arrived in Cyprus, put about incorrect doctrine on the Saviour’s body. Among other things, they asserted it was consub­stantial with his godhead. Beyond doubt, this idea constituted a deformation of the original thought of Apollinaris. Anyway, Epiphanius opposing that error took up again expressions, which had been employed before by the Apostolic Fathers and Apologists in the fight against Docetism. Besides, Epiphanius told that some followers of Apollinaris denied the exi­stence of Christ’s human soul (yuc»). Also in this matter, in all probability, we come across a deformation of the original doctrine of the bishop of Laodicea. A real controversy with Apollinaris was the defence of the human mind of the Sa­viour. Epiphanius emphasized that He becoming man took all components of hu­man nature: “body, soul, mind and everything that man is”, in accordance with the axiom “What is not assumed is not saved” (Quod non assumptum, non sanatum). A proof of the integrity of human nature was the reasonable human feelings the Saviour experienced (hunger, tiredness, sorrow, anxiety) as well as knowledge he had to gain partly from experience, which was witnessed by Luke 2, 52. In the lat­ter question, the bishop of Salamis was a forerunner of contemporary Christology. The fact that Epiphanius admitted a complete human nature in Christ didn’t bring dividing the incarnate Logos into two persons. Although the bishop of Sa­lamis didn’t use technical terms for the one person of Jesus Christ, he outlined nonetheless the idea of the hypostatic union in his own words, as well as through employing the rule of the communicatio idiomatum. The ontological union of the divine Logos with his human nature assured Christ’s holiness, too.

scholarly journals MAN AND HIS QUALITY AS AN IMAGE OF GOD IN PATRISTIC THINKING

2021 ◽  
Vol 7 (14) ◽  
pp. 92-97
Author(s):  
Edvica POPA ◽  
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Image Of God ◽  
Human Being ◽  
Church Fathers ◽  
Patristic Literature ◽  
The Holy Spirit ◽  
The One ◽  
The Image Of God ◽  
The Church

The notion of divine image is generously described by the patristic literature, each of the authors trying to identify the content of this special characteristic of human being, considered (in different positions) the defining element of the created rational being, indicating the possibility of opening to God not through something external, but from the inside of the human being. Since when they speak of God, the Church Fathers do not consider the reality of the one being, but that of the three persons, the Father, the Son and the Holy Spirit, as well as when the question of the image of God is raised, they emphasize that this the image by which human nature is conformed is the image of the Son, or the image of the Word. In this article I set out to draw some points on this patristic feature of the Eastern Fathers.

Christus Virgo

2012 ◽  
Vol 41 (2) ◽  
pp. 22-27
Author(s):  
Sissel Undheim
Keyword(s):  
Moral Status ◽  
The Other ◽  
Late Antique ◽  
Church Fathers ◽  
Early Christian ◽  
Female Sex ◽  
The One ◽  
The Church

The description of Christ as a virgin, 'Christus virgo', does occur at rare occasions in Early Christian and late antique texts. Considering that 'virgo' was a term that most commonly described the sexual and moral status of a member of the female sex, such representations of Christ as a virgin may exemplify some of the complex negotiations over gender, salvation, sanctity and Christology that we find in the writings of the Church fathers. The article provides some suggestions as to how we can understand the notion of the virgin Christ within the context of early Christian and late antique theological debates on the one hand, and in light of the growing interest in sacred virginity on the other.

scholarly journals Why Catholic Theology Needs Metapshysics: A Christological Perspective

2020 ◽  
Vol 13 (2) ◽  
pp. 41-62
Author(s):  
Thomas Joseph White
Keyword(s):  
Human Nature ◽  
Human Beings ◽  
Divine Nature ◽  
Catholic Theology ◽  
Human Reason ◽  
Son Of God ◽  
The One ◽  
Human Intellect ◽  
To Receive ◽  
The Church

The Chalcedonian confession of faith asserts that Christ is one person, the Son of God, subsisting in two natures, divine and human. The doctrine of the communication of idioms is essential to the life and practices of the Church insofar as we affirm there to be properties of deity and humanity present in the one subject, the Word made flesh. Such affirmations are made without a confusion of the two natures or their mutually distinct attributes. The affirmation that there is a divine and human nature in Christ is possible, however, only if it is also possible for human beings to think coherently about the divine nature, analogically, and human nature, univocally. Otherwise it is not feasible to receive understanding of the divine nature of Christ into the human intellect intrinsically and the revelation must remain wholly alien to natural human thought, even under the presumption that such understanding originates in grace. Likewise we can only think coherently of the eternal Son’s solidarity with us in human nature if we can conceive of a common human nature present in all human individuals. Consequently, it is only possible for the Church to confess some form of Chalcedonian doctrine if there is also a perennial metaphysical philosophy capable of thinking coherently about the divine and human natures from within the ambit of natural human reason. This also implies that the Church maintains a “metaphysical apostolate” in her public teaching, in her philosophical traditions, as well as in her scriptural and doctrinal enunciations.

scholarly journals Theology and Romanticism

1920 ◽  
Vol 13 (4) ◽  
pp. 362-389
Author(s):  
Herbert L. Stewart
Keyword(s):  
Human Development ◽  
Human Nature ◽  
The Other ◽  
The One ◽  
The Church ◽  
Ebb And Flow

The widespread reaction towards the Church of Rome by which the first half of the last century was marked, has been subjected to a multitude of more or less intelligent explanations. It was to be expected from poor human nature that each critic should explain in accordance with that law of human development which he had himself embraced, and in illustration of that moral which he deemed it most salutary to draw. In this field the disciple of Bossuet will be forever at issue with the disciple of Comte. From the one we hear how the eyes of Europe had been providentially opened by long years of anarchy and bloodshed, how the spirit of schism had been at length unmasked, how the exhausted nations were taught once more to value a unified spiritual control, and how amid the wreck of thrones and the desolation of kingdoms the very dullest of mankind must have been awed by the spectacle of the Chair of Peter standing fast, an authentic token of the Mighty Hand and the Outstretched Arm. From the other side we listen to the cold comment that world disasters are apt to drive back the less robust sort of mind to the solace of old superstition, that mental progress like all things human has its ebb and flow, and that we need not be surprised if a season of shivering credulity alternates with a season of fearless rationalism. The philosophic historian may well be left to wear himself out in this profitless debate with the brethren of his own craft. Non nostri est tantas componere lites.

scholarly journals The Figurative World of Leontius, Presbyter of Constantinople. Part 2

2021 ◽  
pp. 140-175
Author(s):  
Михаил Асмус
Keyword(s):  
Human Nature ◽  
The Other ◽  
Social Functions ◽  
Royal Power ◽  
Other Hand ◽  
Ecumenical Council ◽  
Symbolic Images ◽  
The One ◽  
The Church

Второй раздел статьи посвящён анализу образного мира Леонтия как одному из факторов, подтверждающих принадлежность текстов одному автору, а также выявляющих уровень риторической подготовки и мастерства проповедника. Анализ символических образов Леонтия (Церковь и Её священнодействия, Агнец Божий, Хлеб Небесный, царская власть Христа) демонстрирует, с одной стороны, его приверженность евхаристическому реализму и цельной экклезиологии, объединяющей тайносовершительную и социальную функции Церкви, с другой стороны - выявляет некоторую размытость границ между символом и передаваемой им реальностью, увлечение художественной завершённостью образа, которое иногда приводит проповедника к отступлению от отстаиваемых им же богословских положений. Сдержанность Леонтия в развитии идеи царской власти Христа по человечеству хорошо объясняется его дохалкидонским христологическим мышлением, а также тем, что проповедник находился под свежим впечатлением от ересей конца IV в. (Маркелл Анкирский) и их осуждения на II Вселенском Соборе. Последнее позволяет более уверенно датировать леонтиевский корпус концом IV - началом V в. Analysis of the symbolic images of Leontius (the Church and her sacraments, the Lamb of God, the Bread of Heaven, the royal power of Christ) demonstrates, on the one hand, Leontius’ commitment to Eucharistic realism and integral ecclesiology, uniting the sacramental and social functions of the Church, on the other hand, reveals some blurring of the boundaries between the symbol and the reality, and the fascination with the literary completeness of the image, which sometimes leads the preacher to deviate from the theological positions defended by him. The restraint of Leontius in the development of the idea of the royal power of Christ by His human nature is well explained by his pre-Chalcedonian Christology, as well as by the fact that the preacher was under a fresh impression of the heresies of the late 4th century (Marcellus of Anсyra) and their condemnation at the II Ecumenical Council. The latter makes it possible to more confidently date the Corpus Leontianum of the late 4th - early 5th centuries.

scholarly journals The Problem of Democracy against the Background of the Theory of Origin and Authority in the Social Doctrine of the Church Fathers and St. Thomas Aquinas

2020 ◽  
pp. 661-670
Author(s):  
Tomasz Pawlikowski
Keyword(s):  
Catholic Church ◽  
Saint Augustine ◽  
Church Fathers ◽  
Social Doctrine ◽  
The Social ◽  
Democratic System ◽  
The Times ◽  
The One ◽  
Doctrine Of The Church ◽  
The Church

"e modern social doctrine of the Catholic Church supports all of the abovementionedviews with the exception that it treats some of its elements as theso-called “signs of the times” in which the creators of these views lived andwrote. "erefore, we cannot say that they became somehow time-barred. "eyhave entered the tradition of the social doctrine of the Church. Similarly, onecannot reasonably claim that the basic theses of the socio-political theoriesof Saint Augustine or Saint "omas Aquinas are obsolete in philosophical terms.At the most, one can disagree with them or try to correct them. Nevertheless, itseems that there are no better analyses of the nature of authority and its originfrom God. Considering these issues from the perspective of historical applicationsof the theories, especially the one coined by St. "omas, it is impossible notto notice the significant analogies of the reflections of Doctor Angelicus and theidea of a “nobles’ democracy” implemented in the First Polish Republic threehundred years later. It is also difficult to believe that a$er the creation of thescientific community of the Jagiellonian University in the fi$eenth century, theydid not affect the minds of Polish politicians at a time when the foundationsof this democracy were formed. Moreover, it seems that these considerationswere widely applied in the centuries-old process of crystallizing other modernand contemporary democratic system.

The extra Calvinisticum from the Marburg Colloquy to the Consensus Tigurinus

2021 ◽  
pp. 77-139
Author(s):  
K.J. Drake
Keyword(s):  
Final Section ◽  
Lord's Supper ◽  
John Calvin ◽  
Church Fathers ◽  
Reformed Tradition ◽  
Hypostatic Union ◽  
Church Councils ◽  
The Church

This chapter investigates the historical and theological development of the extra Calvinisticum from the Marburg Colloquy (1529) to the Consensus Tigurinus (1549). During this period, the proponents of the emerging Reformed tradition expanded the theological basis for the extra by incorporating additional arguments from Scripture, the church councils, and the church fathers. First, the chapter investigates the debate at the Marburg Colloquy demonstrating that the christological divergence between Zwingli and Luther was rooted not only in theological and hermeneutical method but also in the doctrines of God and anthropology. The chapter analyzes Zwingli’s final works, Fidei Ratio and Fidei Expositio, in which he presents a more robust understanding of the hypostatic union. The final section addresses the Consensus Tigurinus, written by Heinrich Bullinger and John Calvin, which offers the confessionalization of the extra in the Reformed tradition and effectively marks the definitive parting of ways within Protestantism over the Lord’s Supper.

1. “In the beginning”

2019 ◽  
pp. 5-16
Author(s):  
A. Edward Siecienski
Keyword(s):  
Roman Empire ◽  
The One ◽  
In The Beginning ◽  
The Church

Orthodox Christians will tell you that their church was founded by Christ himself some 2,000 years ago, and that modern-day Orthodoxy is simply the continuation of the one true church Jesus established when he was on Earth. ‘“In the beginning”’ describes how the twelve apostles, the first Christians, continued Jesus’s preaching of the gospel, despite a lot of early resistance and Roman persecution. It also explains how the church moved on after the apostles’ deaths and how their teaching was preserved through the four gospels. The growth and shaping of Christianity under Constantine the Great—including how it became the official religion of the Roman Empire—and future emperors is described.

scholarly journals Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik

2016 ◽  
pp. 108-115
Author(s):  
Richard Gorban
Keyword(s):  
Human Nature ◽  
Holy Spirit ◽  
Religious Commitment ◽  
Point Of View ◽  
Human Being ◽  
Christian Community ◽  
Personal Character ◽  
The World ◽  
The One ◽  
The Church

In this article by Richard Gorban «Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik» the author considers the concept of Personalistic Ecclesiology of Czeslaw Stanislaw Bartnik, a modern Catholic philosopher and theologian, the follower of theological Personalism of Karol Wojtyla. The author found out that, according to Bartnik’s Ecclesiology, the Church consists primarily of prosopoistic constituents: the Personality of Christ, Christ, Holy Spirit, community of persons, the world of the personality and consequently becomes the Personality itself. In conformity with the Polish thinker’s interpretation, the Church is a community of personalities, founded in a real way, by means of individual relations-bonds (relatio) with the Personality of Christ as the one that performs His mission and perceives a special dimension of the subject’s existence in the process and prospects of salvation. The philosopher-personalist treats nature and peculiarities of the Church based on the idea that it is a product of religious commitment, the phenomenon of personal character. The structures of the Church and religious commitment are distinguished by prosopoistic relations (relatio), that is why the personality should be seen as not only the factor, which creates bonds with the Church, but is its fundamental structure. Based on human nature and common Christian community, the Church manifests itself as a religious-social Personality. From the point of view of realistic Universal Personalism of Stanislaw Bartnik, it takes form of a communal character, following the principles of other kinds of a community person. As long as, the Church becomes the community whole, it must realize and really fulfils its Personality, becomes truly its self, furthermore it serves and realizes not only its own existence as a personality, but the existence of a single human being in its aspirations to its own fullness.

The Sola behind the Solas: Martin Luther and The Unity and Future of the Five Solas of the Reformation

2019 ◽  
Vol 90 (2) ◽  
pp. 109-131
Author(s):  
Kimlyn J. Bender
Keyword(s):  
Martin Luther ◽  
The Reformation ◽  
The World ◽  
The One ◽  
The Church ◽  
Technical Terms

The five Solas of the Reformation have a complex history and remain sources not only of doctrinal coalition but conflict. This essay examines the traditional five Solas – sola fide, sola gratia, sola scriptura, solus Christus, and soli Deo gloria – as present in nascent form in the writings of Martin Luther. While the technical terms themselves and their grouping are a later development, the incipient form of each sola is nevertheless evidenced in Luther’s corpus of writing. Having surveyed their presence and inter-relationship in Luther’s thought, the essay argues for the unity of the Solas and their continuing and valuable ability to express and articulate facets of the one revelatory and salvific economy of God, particularly when their function is seen not only as serving polemical ends of rejection and negation, but also and more beneficially outlining positive and properly ordered relations between faith and works, grace and gratitude, Scripture and tradition, Christ and the church, and God and the world. The essay concludes that if one of the Solas serves as the first among equals and the interpretive key to the others, it is that of Christ alone, and thus argues for a Christological interpretation of them all.

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