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New PDF release: Christ as Mediator: A Study of the Theologies of Eusebius of

By Jon M. Robertson

ISBN-10: 0199212600

ISBN-13: 9780199212606

An in depth examine of 1 theological thought (divine mediation) that used to be critical to the Christological controversy of the early fourth century. by way of analysing the perspectives of 3 individuals on the Council of Nicaea (325), Jon M. Robertson demonstrates the diversity of views in a manner that questions well known methods to the interval that see the talk as having in basic terms facets. His research constitutes a brand new method of the early Arian controversy, in addition to displaying the theological backdrop of Athanasius' perception on Christ as mediator. It additional demonstrates the modern relevance of the problem by means of giving an Athanasian critique of the fashionable Christology of Roger Haight.

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Extra resources for Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria

Sample text

And receives these names already in his divine nature. 23 And yet, this would seem to contradict the passage we have just seen. For Origen had made it plain that these names should not lead us to think of him as corporeal in nature (and therefore multiple). The point of all this would seem to be that the multiplicity of names has to do with the multiplicity of good things which Christ is for us, rather than who he is in his essence. It is not that the Son is multiple in his nature, but rather that he is experienced in a multitude of ways because of the multiple needs of fallen creation.

2. 3. ’ 14 There was no other impersonal ‘wisdom’ that the Father possessed and then imparted to his Son. This will be important in our later discussions about the divine wisdom in the Arian controversy. Eusebius of Caesarea and others wanted to distinguish between the ‘wisdom’ of God (as an impersonal characteristic) and the hypostatic ‘wisdom’ which could be equated with the Son, while Athanasius accused them of teaching that God had ‘two wisdoms’. It should be noted that here Origen is more closely linked with the Alexandrian bishop in maintaining that if there had been a time ‘before’ the begetting of the Son, then God would have been without his wisdom.

The view we are now discussing accepts a real distinction of various operations or ‘energies’ of God towards the created world, which justify us in naming him by a number of distinct titles; but these intelligible ‘energies’ have then to be distinguished from the inexpressible divine essence from which they proceed. 25 Another passage that speaks to this issue is Com. Joh. 243–4: We must not pass over in silence that he is rightly ‘wisdom of God’ and therefore said to be this. For the wisdom of the God and Father of all does not have his hypostasis in mere imaginings (KÌ ¯Èη}Ú ˆ‹ÌÙ·Ûfl·ÈÚ) like dreams in human thoughts (ÙÔ}Ú IÌËÒ˘flÌÔÈÚ KÌÌÔfiÏ·ÛÈ ˆ‹ÌÙ‹ÛÏ·Ù·).

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Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria by Jon M. Robertson


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