Christology After Chalcedon by Iain R. Torrance

By Iain R. Torrance

CHRISTOLOGY AFTER CHALCEDON CHRISTOLOGY AFTER CHALCEDON presents a translation and theological advent to the Letters among Severus of Antioch and Sergius the Grammarian. The Letters have been initially written in Greek, yet are actually preserved in a tough sixth-century Syriac translation. this can be the 1st, and simply, English translation of them. Severus was once a follower of Cyril of Alexandria, and those Letters, because the creation indicates, take one into the guts of the Post-Chalcedonian Christological debate. Severus used to be a 'Monophysite': he taught that there has been one nature of God the observe Incarnate. Severus' conflict, then, with the Chalcedonians is obvious: he appeared them as Dyophysites and nearly Nestorians. what's extra fascinating is how he controlled to distance himself from the extraordinary Monophysites of a Eutychian style. it really is right here that we see the unravelling of his personal place, and this article is important for figuring out that. the purpose of the advent is to penetrate Severus' argument, making it as transparent as attainable, whereas displaying his theological strength and subtlety. The Letters aren't exclusively of ancient curiosity, as they contain actual theological matters within the Christology of Cyril of Alexandria and Severus, and they're appropriate to the discussion among the Greek Orthodox Church and the Oriental Orthodox church buildings.

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Without doubt the fuel of docetic teaching continued to stoke the fires of Antiochene doctrine throughout the second century. Marcion of Pontus, who died about 160, is associated with Rome rather than the east, but his teaching, which was little concerned with the cosmological fantasies of mainstream gnosticism and was more concerned with the contrast between the supreme being of pure benevolence and the legalistic creator-deity, was of immense influence throughout the east. In Marcion we find strong denigration of the material universe, of the Jewish dispensation as narrated in the Old Testament, of the Jewish creator-God and of his moral law, and of the evil of bodily life in flesh and blood.

I was wishing to say this to them, that by distorting historical fact they no longer have any historical fact left to them. But having committed themselves to this kind of scriptural exegesis they have to say what is the basis of their answers to the questions: Who was the first created human being? or how did disobedience come to exist? or how did the sentence of mortality come to be imposed upon the human race? ' Theodore goes on to define the meaning of Paul's term 'Allegory': a comparison of actions performed long ago with those which take place at the present time.

The Jewish institution of sacrifice could be allowed to prefigure the greater sacrifice of Christ. Events involving water could on occasion point forward to Christian baptism. g. water, sacrifice and so on. This was not allegorizing. It was the practice of theoria, insight, which enabled the Christian to see what could not be seen by people living in the old dispensation. 49 Lacking Theodore's five books Against the Allegorists, of which Facundus writes, we lack what we may assume to have been Theodore's developed statement of his exegetical position.

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