Augustine and His Opponents, Jerome, Other Latin Fathers by Amy Livingstone

By Amy Livingstone

The 12th overseas convention on Patristic stories met in Oxford from 21 to 26 August 1995. those gatherings have assembled at four-yearly periods considering 1951. At each one the variety of papers awarded has been more than the former celebration, and the scale of the meeting is now restricted in simple terms through the means of the constructions to be had. a few 650 students attended the 1995 convention, together with delegates from Russia, Georgia, India, Japan, South Africa, New Zealand, and Australia, in addition to from North the US and so much nations in Europe. Papers got in English, French, German, Italian or Spanish, and are in most cases published within the language within which they have been added. a few have been absolutely constructed lectures lasting for almost an hour; the bulk have been communications of 12 mins' length: and some got here in among. those volumes comprise 284 of the papers, together with many of the lectures given in complete consultation, viz. the Inaugural handle by means of Dr. H.D. Saffrey on 'Theology as a Science'; Prof. Dr. Suso Frank, 'John Cassian on John Cassian'; Prof. Dr. O. Skarsaune; 'Is Christianity Monotheistic ? Patristic views on a Jewish-Christian Debate'; and Prof. A. Louth, 'St. Maximus the Confessor: among East and West'. Others record the discovering of unpublished texts, take care of specific issues, or current extensive interpretations, occasionally unique in personality. For the 1st time a few illustrations are integrated, reflecting the growing to be curiosity in iconography

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13 The words spoken in confidence to one interlocutor may be overheard by another, or explicitly directed to absent parties. 13, as though he were representing a community, but ‘you’ – and here he uses the plural pronoun, not the singular – ‘have not believed our report’. ’, though he has uttered no such prophecy in their hearing. 33–38). 1), and any words that are spoken by the community at his prompting are the words of Christ himself. And yet, while Christ is barely an object of vision in this Gospel, it is he who makes the Father visible.

1, or to shake off the impression that this eulogy is modelled on the personification of Wisdom in the Solomonic writings. 22 as a veiled prefigurement of his coming in the flesh. These, as has been remarked, are the only two instances of the term ‘image’ in the corpus. 6–12. ‘Let that mind be in you’, he writes, ‘which was also in Christ Jesus; who, being in the form [morphê] of God, did not think it a robbery [harpagmos] to be equal with God, but emptied himself, assuming the form [morphê] of a slave and coming to be in a human likeness’, the consequence being that he was ‘found in fashion [skhêmati] as a man’.

Knowledge of Christ was communicated only in texts, which were believed because they purported to contain the recollections of a witness or (in Luke’s case) to have been verified by the interrogation of numerous witnesses. In the following chapters we shall not discover that this high regard for the Word gave rise to any worship of the written characters. As we have seen, there remained an element of inscrutability in the Gospels, which could be obviated only by the answer of the spirit within to the swing of the Word.

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