Get Augustine's early theology of image : a study in the PDF

By Gerald P. Boersma

ISBN-10: 0190251360

ISBN-13: 9780190251369

This ebook examines Augustine's early theology of the imago dei, ahead of his ordination (386-391). The publication makes the case that Augustine's early notion is an important departure from Latin pro-Nicene theologies of photo just a new release previous. The publication argues that even supposing Augustine's early theology of picture builds on that of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan, Augustine used to be capable to Read more...

summary: This e-book examines Augustine's early theology of the imago dei, ahead of his ordination (386-391). The ebook makes the case that Augustine's early suggestion is an important departure from Latin pro-Nicene theologies of photograph just a iteration past. The e-book argues that even if Augustine's early theology of photograph builds on that of Hilary of Poitiers, Marius Victorinus, and Ambrose of Milan, Augustine was once in a position to verify, in ways in which his predecessors weren't, that either Christ and the human individual are clone of God. Augustine's Latin pro-Nicene predecessors understood the imago dei largely as a Christological time period designating a harmony of divine substance. in response to the publication, Augustine's early theology of snapshot has its preliminary departure now not within the controversy of Nicaea yet, relatively, within the philosophical engagement of Plotinian metaphysics, during which all finite fact is a picture of final truth. For this practice, a picture don't need to indicate equality; a picture could be roughly like its resource. The publication keeps that Augustine's early writings describe Christ as a picture of equivalent likeness whereas the human individual is a picture of unequal likeness. A Platonic and participatory overview of the character of "image" permits Augustine's early theology of identical to God to maneuver past that of his Latin predecessors and verify the imago dei either one of Christ and of the human individual

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Hilary writes, “It is God, therefore, who is also the angel, because He who is also the angel of God is God, born of God. ”49 Clearly, Hilary is content to follow Novatian’s exegesis of the theophanies in the Old Testament as manifestations of Christ that distinguish the Father from the Son. ” What smacked of subordinationism in Novatian’s exegesis is purged in Hilary’s interpretation. Indeed, Hilary is keen to insist that the divine messenger is God in the fullest sense. ”50 Hilary writes, “Although Abraham saw Him as a man, he adored 47.

However, many patriarchs and prophets did see God, notes Tertullian. Abraham, Jacob, Isaiah, and Ezekiel all saw God and did not die. What is one to make of this apparently blatant contradiction? Tertullian suggests a certain “regulating principle” (regula) to govern the discussion, namely that there are always two—Father and Son. Thus, the Old Testament theophanies reveal “another”—that is to say, the Son. ) But now, in pressing the distinction of the divine Persons contra modalism, Tertullian realizes he has opened himself up to the charge of predicating “another” God—a lower, visible God who is “seen” in the theophanies.

39 Keilbach rightly comments, “In fact the Father according to Novatian could not descend; otherwise He would be enclosed in space. This, however, involves a manifest and absolute repugnance, since the Father Himself encloses all space and cannot be in any place, but rather all place is in Him. For the Son, indeed, according to Novatian’s statements, such a repugnance does not hold. ”40 Keilbach rightly draws attention to the necessary “inferiority” of the Son in relation to the Father; this is a tension in Novatian’s thought, in which he fails to articulate as clearly as Tertullian the distinction between Christ’s divine nature and his temporal dispensation.

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Augustine's early theology of image : a study in the development of pro-nicene theology by Gerald P. Boersma


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