By Franz Dünzl
Franz Dünzl supplies an account of the formation of the doctrine of the Trinity in a story in response to modern resources: as he comments within the preface, he desires to describe the human fight over the reality of the Christian picture of God and so far as attainable permit 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 brilliant approach that's effortless to stick with, declaring the rules of the doctrine and the decisive shifts in its improvement. He attempts to work out the usually sour dialogue no longer as a barren dispute yet as an evolutionary technique within which the competition is an important and optimistic think about relocating the talk ahead.
After an creation to the matter, the publication describes the start of christology and the 1st versions of the connection among 'Father' and 'Son': it then describes the controversies best as much as the Council of Nicaea, that are mentioned at size, occurring 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 method. 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
Prov. 22–25) before the ages; he was not there before he was begotten . . and came into being as the only one by the Father. Nor is he eternal or co-eternal with the Father or equally unbegotten, and he does not possess being at the same time with the Father, as some claim, introducing two unbegotten principles of origin (archai) . . 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 .
Even before the hills I have begotten myself’ (cf. Prov. 22, 25)? With such irony Tertullian demonstrates in Praxeas 11 that the Monarchian theory lacks a biblical foundation, since of course there are no such scriptural passages. Tertullian also questions the scriptural proofs which seem to support the Monarchians (in Praxeas 20–26). ’ In connection with these verses Tertullian criticizes the heretics’ usual practice of tearing particular biblical statements from their context and orientating everything else on them.
6, 8), as is the Spirit – a clarification which 34 A Brief History of the Doctrine of the Trinity could not establish itself throughout the church until much later. By comparison with Tertullian’s reflection on the theology of the Trinity and its carefully balanced terminology, the Monarchian concept (despite a concern which can be understood) stands out as a simplistic solution to the problem discussed, though at the same time precisely because of its monotheistic focus it doubtless proved extremely attractive to believers.
A brief history of the doctrine of the Trinity in the early church by Franz Dünzl