By Edward R. Hardy
This quantity comprises choices from the works of Athanasius, Gregory of Nazianzus, and Gregory of Nyssa. via those works and people of different early Christian thinkers, this publication surveys the improvement of early church theology.
Long well-known for the standard of its translations, introductions, explanatory notes, and indexes, the Library of Christian Classics presents students and scholars with sleek English translations of a few of the main major Christian theological texts in background. via those works--each written sooner than the tip of the 16th century--contemporary readers may be able to have interaction the tips that experience formed Christian theology and the church in the course of the centuries.
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Extra resources for Christology of the Later Fathers (Library of Christian Classics)
58 ATHANASIUS For God is good, or rather is essentially the source of goodness, nor could one that is good be niggardly of anything; whence, grudging existence to none, he has made all things out of nothing by his own Word, Jesus Christ our Lord. 7 But knowing once more how the will of man could sway to either side, in anticipation he secured the grace given them by a law and by the spot where he placed them. For he brought them into his own Garden, and gave them a law: so that, if they kept the grace and remained good, they might still keep the life in paradise without sorrow or pain or care, besides having the promise of incorruption in heaven; but that if they transgressed and turned back, and became evil, they might know that they were incurring that corruption in death which was theirs by nature, no longer to live in paradise, but cast out of it from that time forth to die and to abide in death and in corruption.
Though the efforts at conciliation of parties failed, there was thus more exchange of ideas than is generally supposed. The emperor Justinian's efforts at political conciliation reached their climax in the condemnation of the so-called "Three Chapters"—the teachings of Theodore of Mopsuestia, thus posthumously branded as a heretic—and certain writings of Theodoret and Ibas, Antiochenes who had been cleared at the Council of Chalcedon. Politically the maneuver failed, in spite of the general acceptance of Justinian's demands by the Second Council of Constantinople (Fifth Ecumenical) in 553.
Severus hated Chalcedon with a perfect hatred, and strongly repudiated the formula, "In two natures," but still insisted that in the one nature of Christ there is manhood consubstantial with ours just as there is deity consubstantial with the Father. This seems to be the faith of Leo, but with a different emphasis, and a confusing usage of physis as something more like hypostasis than ousia. Another exile, Julian of Halicarnassus, taught, it would seem more logically, that the one nature of Christ was not in itself capable of suffering and decay, as alien to the Godhead, though the cross and other moments of suffering were accepted for our sake.
Christology of the Later Fathers (Library of Christian Classics) by Edward R. Hardy