By Franz Dünzl
Franz Dünzl provides an account of the formation of the doctrine of the Trinity in a story in accordance with modern resources: as he comments within the preface, he desires to describe the human fight over the reality of the Christian snapshot of God and so far as attainable enable the early Christians communicate for themselves. His major trouble is to explain the dynamic of the disputes over the theology of the Trinity in a brilliant means that is effortless to stick with, stating the rules of the doctrine and the decisive shifts in its improvement. He attempts to work out the usually sour dialogue now not as a barren dispute yet as an evolutionary technique during which the competition is an important and confident consider relocating the controversy ahead.
After an creation to the matter, the e-book describes the start of christology and the 1st types of the connection among 'Father' and 'Son': it then describes the controversies top 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 level of the dialogue in an illuminating means. 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
He says that much unrest has come about in the church over such questions, so that often writings have been presented which the bishops concerned and the perpetrators were to sign before all the people so that there should no longer be any unrest and no further investigation should take place (Dialogue 4). Accordingly the debate over Christian monotheism was not only a matter for professional theologians and community leaders but stirred people up over a wide area and over decades. While the Monarchian position broadly met with sympathy because of its clear confession of monotheism, it did not meet the standards of a biblical exegesis which in the meantime had become professional or the demands that trained theologians interested in philosophy thought should be made of the Christian image of God.
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. Precisely that, he says, is also the case here: in the whole of the Gospel of John there are only three statements which can be interpreted in a Monarchian way. All the rest of the Gospel contradicts Monarchianism. In the very first two verses we read: ‘. . and the Logos was with God . . ’ The one who was with God must surely be another than the God with whom he was.
He found the whole way to knowledge, and gave it to his servant Jacob, and to Israel, whom he loved. Afterward he appeared on earth and lived with humankind’ – this statement was recognized as a prophecy of the incarnation in the early church. The church’s opposition to the tearing apart of creation and redemption, spirit and matter, and the anti-Gnostic emphasis on the sole rule of the one God were expressed in sketches of the Christian image of God. Hippolytus of Rome hands down one such sketch in his Refutation of all Heresies (around 225), namely the teaching of a certain Noetus of Smyrna, who was probably bishop of that city in the second half of the second century.
A brief history of the doctrine of the Trinity in the early church by Franz Dünzl