By Franz Dünzl
Franz Dünzl supplies an account of the formation of the doctrine of the Trinity in a story in response to modern assets: as he feedback within the preface, he desires to describe the human fight over the reality of the Christian photo of God and so far as attainable enable 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 shiny means that's effortless to persist with, mentioning the rules of the doctrine and the decisive shifts in its improvement. He attempts to work out the customarily sour dialogue no longer as a barren dispute yet as an evolutionary approach within which the contention is an important and confident think about relocating the controversy ahead.
After an advent to the matter, the publication describes the start of christology and the 1st types of the connection among 'Father' and 'Son': it then describes the controversies major 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 impacts which ruled this moment level of the dialogue in an illuminating approach. A survey and bibliography around the booklet off.
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Extra resources for A brief history of the doctrine of the Trinity in the early church
Now if the word of scripture . . ‘I came forth from the Father and have come . 28) is understood by some to mean that (the Son) is part of him (viz. God) who is of the same substance . . the Father would be composite, divisible, changeable and a body . . In his remarks Arius seeks to demonstrate agreement with Bishop Alexander, making a common front against the paradoxical Monarchian doctrine (according to which the Father himself is begotten as Son), but at the same time he wants to demonstrate his own conception plausibly: there cannot be two equally eternal principles, otherwise monotheism would be at risk.
We may assume that these presbyters were correspondingly self-confident and did not always submit to their bishop without question. This was also true of Arius. He was in charge of the community of part of Alexandria which met at the church of Baukalis. There Arius regularly presided at the eucharist, he preached and expounded the biblical writings. His reputation among colleagues and in his community was equally high, and there was no criticism of his lifestyle and his piety. If the tradition in Athanasius, Oration against the Arians I 5, is correct, he himself had a quite high opinion of his own education, which he said he had received from teachers who themselves ‘had a portion of wisdom, had been 41 42 A Brief History of the Doctrine of the Trinity instructed by God and were wise in all things’.
Therefore in the order of being they are clearly lower than the Logos, who is directly begotten by the Father. All that sounds odd, and Origen’s doctrine of the preexistence of souls (or better spiritual beings) was firmly repudiated in the church. Possibly Origen suspected in advance that this could happen and therefore spoke only very cautiously of the eternity of the spiritual creation. By contrast, his doctrine of the eternal begetting of the Logos (cf. 2–4) had a greater influence: if according to Origen the Logos is begotten as Son by the Father and at the same time, like all that is spiritual, is 38 A Brief History of the Doctrine of the Trinity eternal and always already with God, the begetting of the Son cannot be an event in time.
A brief history of the doctrine of the Trinity in the early church by Franz Dünzl