A brief history of the doctrine of the Trinity in the early by Franz Dünzl

By Franz Dünzl

Franz Dünzl offers an account of the formation of the doctrine of the Trinity in a story in keeping with modern resources: as he comments 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 communicate for themselves. His major crisis is to explain the dynamic of the disputes over the theology of the Trinity in a shiny manner that is effortless to keep on with, stating the principles of the doctrine and the decisive shifts in its improvement. He attempts to determine the customarily sour dialogue now not as a barren dispute yet as an evolutionary strategy within which the competition is an important and optimistic think about relocating the talk ahead.

After an advent to the matter, the booklet describes the start of christology and the 1st versions of the connection among 'Father' and 'Son': it then describes the controversies prime 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 degree of the dialogue in an illuminating means. A survey and bibliography around the publication off.

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E. human linguistic expression, is to be distinguished from this. This distinction was also to become important for the Christian Logos concept. Thus the Stoa had taken up and developed ideas of the philosopher Heraclitus. In so doing it also influenced Middle Platonism, since of course the philosophical schools 24 A Brief History of the Doctrine of the Trinity did not exist in sterile isolation from one another but lived side by side in lively exchange and competition. The Platonists named the highest spiritual principle the Nous, by this denoting the absolute transcendence, the pure Intellect, which as a matter of course they thought to be purely immaterial.

These questions not only raise the central problem of the doctrine of the Trinity, but Athenagoras also describes the two poles which must be taken account of in the solution of the problem (namely the unity and distinction of Father, Son and Pneuma). He also provides a specific vocabulary as a tool for theological reflection when in chapter 10 he states that Christians could both demonstrate the ‘power’ of God the Father, God the Son and Holy Pneuma ‘which consists in the union, and also their distinction, which is grounded in the order’.

The term also denotes the inner logic of a matter, its rationality and reasonableness, and therefore logos can also be translated as ‘reason’. The spectrum of meaning of the term is thus quite broad and comprehensive. Long before Christ the term had become important for Greek philosophy. Around 500 bc the pre-Socratic philosopher Heraclitus of Ephesus, nicknamed ‘the Obscure’, had discovered the ultimate principle of the world in the Logos. Heraclitus’s philosophy was influenced throughout by the permanent change in the world: everything is in flux; nothing remains as it is; there is a constant conflict and war between the opposites, yet behind all change, behind all opposites and behind all dispute there is an ultimate which binds together in a harmonious unity all that is contradictory, namely the Logos.

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