Apollinarianism is the heresy, which denied the completeness of Christ’s humanity named after Apollinarius of Laodicea born circa 312 –315 who became a bishop of Laodicea in 360. Originally, a supporter of orthodoxy against the Arians, his Christological teaching becomes a heresy among scholars, at a synod in Rome in 374-80 and by the Council of Constantinople in 381. The Christology of Apollinarius is summarised as, one hypostasis, one physis, one prosopon and one energia (activity).
The intention of this essay is to examine the background of Apollinarius and his teachings. It will also look at his main opponents Gregory of Nazianzus and Gregory of Nyssa.
Background:
Apollinarius of Laodicea is the last of the great extraordinary
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The works, which are available to us, are heretical and are just a small proportion of his entire works. Later this city became his Episcopal city in …show more content…
His anthropology means man united with flesh; the divine energy carries out the animating spirit and of the human mind. Kelly notes it was not of a lower importance if Apollinarius had a dichotomist or trichotomist view. For Apollinarius the most important factor was the word as a directive intelligent principle in the son and the rousing principle of Christ’s flesh. Kelly states, in Apollinarius’ theory about the Incarnation, there is only ‘one nature’ framed by ‘impassible divinity and passible flesh.’ Apollinarius saw that the body could not exist by itself as a separate nature; in order for it to exist, it must be conjoined with the spirit. As we will see this becomes an issue later. Apollinarius claims the word is the sole life of Christ at physical and biological levels. He saw the virgin birth as significant to the incarnation of the son as the word replaced the spermatic matter, eliminating the human psychology and eliminating the possibility of two conflicting wills and intelligences in the son . Apollinarius states that a human mind is ‘fallible and enslaved to filthy thoughts’ ; the word has to substitute human mind, which is the object of distrust as it is sinful. With the divine life running through him he was made immune of phsycic and passions of the flesh, and became invincible to death. Apollinarius saw a unity of nature between word and flesh as there is a compounded unity between mans
“The word "Incarnation"comes from the Latin words "in" and "carnis" which means “flesh."" Flesh is the solid part of our being, the part that we can see and touch, in contrast to our mind, soul, and spirit” According to John 4:24, God in his natural form is a spirit. In God’s plan of salvation, “it was necessary for the Son of God to be revealed to humankind in ways that they could see and touch, and so the Incarnation was a part of the plan-- placing the eternal, immortal, invisible Son of God in a body of flesh”(Lehigh, David). According to the Catholic Church, “The Incarnation of the Son of God does not mean that Jesus Christ is part God and part man, nor does it imply that he is the result of a confused mixture of the divine and the human.
Throughout Aristophanes’ “Clouds” there is a constant battle between old and new. It makes itself apparent in the Just and Unjust speech as well as between father and son. Ultimately, Pheidippides, whom would be considered ‘new’, triumphs over the old Strepsiades, his father. This is analogous to the Just and Unjust speech. In this debate, Just speech represents the old traditions and mores of Greece while the contrasting Unjust speech is considered to be newfangled and cynical towards the old. While the defeat of Just speech by Unjust speech does not render Pheidippides the ability to overcome Strepsiades, it is a parallel that may be compared with many other instances in Mythology and real life.
Each man trying to correct from within were pushed further and outward away from the goal of unity. We would have a different story if it were only one man who rejected the idea of the Church being one with the world. The individual would have been marked as the antichrist. Instead, we see a few men take a stand for what they felt was the truth, which we had strayed. Noted, Campbell has seen the destruction with takes place when man messes with God’s desire for gathering of the Church. Campbell states, “What awful and distressing effects have those sad divisions produced! What aversions, what reproaches, what backbitings, what evil surmisings, what angry contentions, what enmities, what excommunications, even persecution!!!” (Campbell and Thomas) Campbell’s biggest fight was pulling back the reigns of the world. Campbell extends ejecting all human creeds that cause divisions among Christians. He states, “… for their faith must not stand in the wisdom of men, but in the power and veracity of God. Therefore, no such deductions can be made terms of communion, but do properly belong to the after and progressive edification of the Church. Hence, it is evident that no such deductions or inferential truths ought to have a place in the Church’s confession.” (Campbell and Thomas) Reaching out to across all divisions, Campbell has to be unprejudiced. “That although the Scriptures of the Old and New Testaments are inseparably connected, making together but one perfect and entire revelation of the Divine will, for the edification and salvation of the Church, and therefore in that respect cannot be separated.” “From the nature and construction of these propositions, it will evidently appear, that they are laid in a designed subserviency to the declared end of our association; and are exhibited for the express purpose of performing a duty of pervious necessity, a duty loudly called for in
Roman emperor Julian the Apostate and Christian leader Antony both exhibited many qualities of character during their existence. Both of them led very distinctive lives although shared several ethical values. Book 25 of “The Later Roman Empire” and the book “Early Christian Lives” show concrete evidence of this. In the following essay, I will argue how both leaders’ lives were devoted to their religious beliefs and their mutual cardinal virtues.
Aquinas, St. Thomas. COMMENTARY on SAINT PAUL'S EPISTLE to the GALATIANS. Trans. F. R. Larcher. Albany: Magi Books, 1996.
In Chapter Five, ‘The Stigmata of Saint Francis,’ Cunningham analyzes the originality of Saint Francis of Assisi’s stigmata. It surrounds a controversy that emerges about a manuscript where Brother Elias letter is announcing Francis death, argued he carried Christ’s five wounds. Therefore, it is relevant because it exposes Francis stigmata as debatable because not many witnessed this occurrence during his death. I would apply this chapter in my life by critically analyzing the historical development of the Christian faith in order to practice a perfect
Examining the problems facing Father Rodrigues from a Christian perspective, then, is critical to the endeavor of understanding their significance to him and the Church at the time, and also to passing an ultimate judgment on the validity and worth of the decisions he makes, as many of us seem overeager to do. To that end, this paper will consider, in a Catholic frame of mind, and with attention to the opinions some noted Christian/Catholic thinkers would have held, the difficulties surrounding Rodrigues' apostasy, and his solutions to them. As all of the thinkers are themselves from the medieval era, it is not unlikely that Father Rodrigues, living in the 17th century, would have studied their works.
St. Francis of Assisi was born in Umbria in the year 1182. He was a child every father hoped for, he was filled with life, a determined and courageous individual. He was gifted with rather good looks, qualities that attracted friends and a gift of leadership. His father was an extremely wealthy merchant in Assisi. But this son, his favourite, was the one who broke Peter Bernardone’s heart. The boy turned on his father, and in a vicious event that eventually resulted into a public scene. St. Francis of Assisi stepped away from his father, his business and left his father in a state of immense emotional suffering.
The main idea of deSilva’s work is to “recover the ideology of the early Christians.” His ultimately goal for recovering the ideology of the early church is improve the contemporary Church. deSilva carefully analyzes the Scriptures through the four core values, stated in the title of his book: honor, patronage, kinship and purity. Each of these values deSeilva devotes chapters to. deSilva gives cultural structure to the New Testament analysis and seeks the ancient Judaic and Greco-Roman cultural contexts.
Stead, G. Christopher. The Easter Sermons of Gregory of Nyssa. Edited by Andreas Spira and Christoph Klock. Patristic Monograph Series No. 9. Philadelphia: The Philadelphia Patristic Foundation, Ltd., 1981.
"The elements of the Person of Christ are to be established; the faith which accompanies the theoretic process always presupposes their unity; this is for faith immediately certain, though not as yet narrowly defined, not as yet mediately cognised through the knowledge of the distinct elements, which
St. Theophan of Vysha (+1894), better known as Theophan the Recluse, is one of the great 19th century Russian luminaries of the Orthodox Church whose light reaches even unto us in the present, heterodox West. Being virtually our contemporary, he was nevertheless steeped in the ancient Tradition of the Fathers. Having faced in his life existential and intellectual conditions very similar to our own, he is a bridge to authentic spiritual life in Christ, making the wisdom of the Christian Tradition easily accessible to us. This should not be particularly surprising, for as Christ himself tells us, a light is kindled not to be hidden under a basket but to be held aloft to shed light for all. One must stubbornly persist in blindness not to behold this Light Who has been providentially kindled in St. Theophan for our sake in these latter days.
Although Aristophanes was awarded an honorific crown of olive leaves for his advisory parabasis in Frogs in 405, his popularity was transitory. He lampooned every institution sacred to the Greeks. No person, ...
Veli-Matti Kärkkäinen is associate professor of systematic theology at Fuller Theological Seminary and holds a teaching post at the University of Helsinki and Iso Kirja College in Finland. He is the author of Christology: A Global introduction, Pneumatology: The Holy Spirit in Ecumenical, International, and Introduction to Ecclesiology: Ecumenical, Historical, and Global Perspectives (Back Cover). Veli-Matti Kärkkäinen presents the latest, comprehensive introduction to the various opinions about Christology from around the world. His book presents three main perspectives on Christology (biblical, historical, and contemporary).
Arianism and Apollinarianism fall under the controversy surrounding the Christ being fully divine and fully human. Arianism is the teaching of the Alexandrian presbyter Arius, and his supporters. Arius denied the full divinity of Christ. He taught that the Son of God was not of the same substance as the father and that he was created “...