By Franz Dünzl
Franz Dünzl supplies an account of the formation of the doctrine of the Trinity in a story according to modern assets: as he feedback within the preface, he desires to describe the human fight over the reality of the Christian picture of God and so far as attainable allow the early Christians converse for themselves. His major challenge is to explain the dynamic of the disputes over the theology of the Trinity in a bright manner that's effortless to persist with, mentioning the rules of the doctrine and the decisive shifts in its improvement. He attempts to determine the usually sour dialogue now not as a barren dispute yet as an evolutionary technique during which the contention is an important and optimistic think about relocating the talk ahead.
After an creation to the matter, the publication describes the start of christology and the 1st versions of the connection among 'Father' and 'Son': it then describes the controversies best as much as the Council of Nicaea, that are mentioned at size, happening to teach how Nicaea did not settle the query and carrying on with the account as much as the Council of Constantinople in 381. It brings out the political affects which ruled this moment level of the dialogue in an illuminating method. A survey and bibliography around the ebook off.
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Additional info for A brief history of the doctrine of the Trinity in the early church
As the perfect creature of God – but not as one of the (other) creatures . . he is not an emanation as (the Gnostic) Valentinus taught, nor is he a part of the Father of the same substance (homoousion meros), as (the Persian) Mani declared . . Nor (do we believe) that he who already was was begotten or created later as Son; you yourself, holy father (papa), have constantly reprimanded in church and in the assembly those who introduce such a thing . . Thus there are three hypostases. God, in so far as he is the author of all, is the most only one [sic] without beginning/cause (anarchos); the Son was begotten by the Father outside time and created and set up (cf.
Praxeas 11). Tertullian demonstrates this, for example, by Ps. 1 in the Septuagint); the verse runs: ‘The Lord says to my Lord: “Sit at my right hand . ”’ In the church’s interpretation the invitation itself is a saying of the Father to the Son, but the verse as a whole – like all scriptural sayings – is spoken by the Holy Spirit. In this way the scriptural sayings ‘constitute’ each person of the Trinity in its peculiarity. 6, 8), as is the Spirit – a clarification which 34 A Brief History of the Doctrine of the Trinity could not establish itself throughout the church until much later.
75). The Greek word hypostasis is derived from the verb hyphistamai, ‘be present, exist’, and in the philosophical context denotes an entity’s real existence, its own reality. If Father, Son and Spirit are three hypostases, then they are three entities with their own existence and real presence, and their distinction is expressed. However, Origen did not succeed in grasping the unity of the three conceptually. In his time it was not yet possible for Greek theologians to speak of the one divine nature (physis) or of the one divine substance (ousia).
A brief history of the doctrine of the Trinity in the early church by Franz Dünzl
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