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The importance of essentialism
The importance of essentialism
The importance of essentialism
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In the teaching on the Holy Trinity, St. Basil was a student of Alexandrian theology and its main representatives—Origen and Athanasius of Alexandria. The reason St. Basil wrote this teaching is that the Church was waging a war against heresies of Pneumatomachoi and Neo-Arians. St. Basil wrote the work On the Holy Spirit between 373 and 375 AD. It was written to “Your desire for information, my right well-beloved and most deeply respected brother Amphilochius, I highly commend, and not less your industrious energy.” The author commends his brother’s eagerness to find knowledge. When the Apostle Paul writes, “There is one God and Father of whom are all things, and one Lord Jesus Christ through whom are all things,” it does not mean that a writer is trying “to introduce the diversity of nature, but to exhibit the notion of Father and of Son as unconfounded.”
In order to substantiate Orthodox triadology, there was an emergent necessity for St. Basil to develop a clear and understandable terminology. The most plausible of historical and philosophical sources that the saint used in the doctrine of differentiating between “essence” and “hypostases” by the so-called generic principle, is the “Introduction” of Porphyry of Tyre, who was a Neoplatonic philosopher, and “Categories” of Aristotle. In the understanding of “essence” (as opposed to the terms Aristotle used, while this term was used by Gregory of Nyssa), there is a place for orthodox stoic character. St. Basil characterized God’s essence using the ideas of community, identity, unity and simplicity, and yet God’s essence is still not comprehensible. The prelate says that the Father’s “hypostasis” has a distinctive characteristic—“fatherhood,” Son—“sonship,” and Holy Spirit—“...
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...t of God, not by generation, like the Son, but as Breath of His mouth.”
See the works of Origen and Mark DelCogliano, Andrew Radde-Gallwitz, Lewis Ayres, Athanasius, and Didymus, Works on the Spirit: Athanasius’s Letters to Serapion on the Holy Spirit, and, Didymus’s On the Holy Spirit (Yonkers, N.Y.: St. Vladimir’s Seminary Press, 2011).
Paul J. Fedwick, “A Chronology of the Life and Works of Basil of Caesarea,” in Basil of Caesarea: Christian, Humanist, Ascetic: A Sixteen-Hundreth Anniversary Symposium (Toronto: Pontifical Institute of Mediaeval Studies, 1981), 16-17.
NPNF 3.8.1.1.0.1.2.
NPNF 3.8.1.1.0.5.7. NPNF, 3.8.1.1.0.6.9.
NPNF, 3.8.1.1.0.13.30.
Stephen Hildebrand, The Trinitarian Theology of Basil of Caesarea: A Synthesis of Greek Thought and Biblical Faith (Washington, D.C.: Catholic University of America Press, 2009), 179.
NPNF, 3.8.1.1.0.19.
The Web. The Web. 25 Nov. 2013. http://school.eb.com/levels/high/article/273442>. The "Julius Caesar."
The medieval theologian Julian of Norwich was a mystic, writer, anchoress and spiritual director for her time. She is gaining in popularity for our time as she provides a spiritual template for contemplative prayer and practice in her compilation of writings found in Revelations of Divine Love. The insightful meditations provide the backdrop and basis for her Trinitarian theology’s embrace of God’s Motherhood found in the Trinity. Her representative approach of the all-encompassing unconditional love of a mother who nurtures, depicts Christ as our Mother ascending to the placement of Second hood within the Trinity while giving voice to the duality of God.
1. Tim Cornell, John Matthews, Atlas of the Roman World, Facts On File Inc, 1982. (pg.216)
Livius, Titus. "The History of Rome, Vol. III." Electronic Text Center, University of Virginia Library. 8 11, 2005. http://etext.virginia.edu/toc/modeng/public/Liv3His.html (accessed 3 1, 2010).
"Constantine the Great." The Catholic Encyclopedie, Volume IV. 2003. New Advent. 7 Dec 2006 .
Plutarch, Philip A. Stadter, and Robin Waterfield. "Cato The Elder, Aemilius Paullus, Tiberius and Gaius Gracchus." Roman Lives: A Selection of Eight Roman Lives. Oxford: Oxford UP, 1999. 3-115. Print.
Antony Kamm ~ The Romans: An Introduction Second Edition, Published in 2008, pages 47, 93
Livius, Titus. The Early History of Rome. Trans. Aubrey De Sélincourt. London: Penguin Group, 2002. N. pag. Print.
...Eusebius of Cæsarea." The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909. 17 Feb. 2014 http://www.newadvent.org/cathen/05617b.htm
Dio, Cassius. "Roman History - Book 50." 17 June 2011. University of Chicago. 31 October 2011 .
Also more were used in research but were not enough to reconize. Schreiner,Thomas R. “Romans” (Michigan;Baker Books,1998). pages 1-27, 178-199 D.M. Lloyd-Jones. “Romans: Chapters 3:20-4:25” (Michigan;Zondervan Publishing House,1970). pgs.23-38 Mills,Sanford C. “A Hebrew Christian looks at Romans”
Marcel Le Glay, Jean-Louis Voisin, Yann Le Bohec. A History of Rome. West Sussex, UK: Wiley-Blackwell, 2009.
The current inquiry considers some of the chief notions of the Stoics, but more specifically it focuses upon one important question: what does it mean to follow nature for the Stoics? To answer this question, the testimonies of several of the Stoics are pooled and examined together in the end. Not only does this inquisition illustrate chief attributes of Stoicism, but those attributes are eventually evaluated in light of their coherence as well.
Heichelheim, Fritz, Cedric A. Yeo, and Allen M. Ward. A History Of The Roman People. New Jersey: Prentice-Hall Inc., 1984.
Johnson, S. Lewis. “Studies in the Epistle to the Colossians.” Bibliotheca Sacra 118 (1961): 147.