By Ellen Scully
In Physicalist Soteriology in Hilary of Poitiers, Ellen Scully offers Hilary as a consultant of the “mystical” or “physical” trajectory of patristic soteriology pretty much linked to the Greek fathers. Scully indicates that Hilary’s physicalism is exclusive, either in its Latin non-Platonic provenance and its conceptual beginning, specifically that the incarnation has salvific results for all humanity simply because Christ’s physique includes each human person. Hilary’s soteriological conviction that every one people are found in Christ’s physique has theological ramifications that extend past soteriology to incorporate christology, eschatology, ecclesiology, and Trinitarian theology. In detailing those ramifications, Scully illumines the pervasive centrality of physicalism in Hilary’s theology whereas correcting regular soteriological shows of physicalism as an completely Greek phenomenon.
Read or Download Physicalist Soteriology in Hilary of Poitiers PDF
Best christianity books
American bush pilot Russell Stendal, on regimen company, landed his airplane in a distant Colombian village. Gunfire exploded in the course of the city and inside mins Russell's 142 day ordeal had all started. The Colombian cartel defined that this used to be a kidnapping for ransom and that he will be held until eventually money used to be made.
Christ and Horrors: The Coherence of Christology (Current Issues in Theology)
Who could the Saviour must be, what could the Saviour need to do to rescue humans from the meaning-destroying reports in their lives? This ebook bargains a scientific Christology that's right away biblical and philosophical. beginning with human radical vulnerability to horrors resembling everlasting ache, sadistic abuse or genocide, it develops what has to be actual approximately Christ if he's the horror-defeater who eventually resolves the entire difficulties affecting the human and Divine-human kin.
The God of Faith and Reason: Foundations of Christian Theology
How is it that Christian religion could be acknowledged to be based on cause and even as to go beyond cause? at the one hand, the concordance of religion with cause seems to be to minimize religion to rational pondering and to normal human event; however, the adaptation among religion and cause turns out to make trust unreasonable and arbitrary.
Heaven in the American Imagination
Does heaven exist? if that is so, what's it like? and the way does one get in? all through heritage, painters, poets, philosophers, pastors, and lots of usual humans have contemplated those questions. probably no different subject captures the preferred mind's eye fairly like heaven. Gary Scott Smith examines how americans from the Puritans to the current have imagined heaven.
- Gospel Writing: A Canonical Perspective
- Grace and Christology in the Early Church (Oxford Early Christian Studies)
- The Reason for God: Belief in an Age of Skepticism
- Αncient Syriac Documents relative to the earliest Establishment of Christianity in Edessa and the neighbouring countries
- The Kingdom of the Wicked
Additional info for Physicalist Soteriology in Hilary of Poitiers
Sample text
Komonchak, Mary Collins, Dermot A. Lane (Wilmington, DE: Michael Glazier, 1987), 841. 68 Raymond Schwager, “Salvation” in the Encyclopedia of Christian Theology, vol. 3, ed. JeanYves Lacoste, (New York: Routledge, 2005), 1426. CHAPTER 2 Hilary’s Use of Language and Rhetoric In the previous chapter, I showed that the history of Hilary scholarship manifests disagreement on whether or not Hilary participates in what was perceived to be the Greek trajectory of physicalism. 1 For those scholars who deny that Hilary is a physicalist, there is a historical tradition of reading Hilary’s statements in a spiritual or metaphorical way.
Tertullian offers us a useful comparison when he speaks about the way in which the Church is the body of Christ: But wherever [the apostle] says that the Church is the body of Christ—as here he declares that he fills up in his flesh what is lacking of the afflictions of Christ for the sake of his body, which is the Church (Col. 1:24)— he is not, therefore, in every passage, transferring the naming of the body away from the substance of the flesh. For he says above that we are reconciled in his body through his death (Col.
Burns’ conclusion is that Tr. ps. Instr. 24 offers “verifiable contact” (71) with Origen’s commentaries on the Psalms. For the text of the passages of both Origen and Hilary, see Goffinet, L’Utilisation d’Origène, 33–36. 12 Tr. ps. 9–11): Sed quae tandem comparationis similitudo est: examinatos eos igni, sicut examinatur argentum? 13 See De Trin. 7; Tr. ps. 4. 14 The same argument can easily be made for imago. Humans are made in both the similitudo and the imago of God. Therefore, Hilary’s usage of imago follows along the same lines as his usage of similitudo.