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Early Church Fathers: Ante-Nicene Fathers, Nicene Fathers, Post-Nicene Fathers

Nicene and post nicene fathers online dating swipe it left dating site. · Sep- nicene and post nicene fathers online dating So the whole. Volume I. The Apostolic Fathers with Justin Martyr and Irenaeus. Clement of Rome Nicene and Post-Nicene Fathers All quotes are sorted by date. But one. Read the full-text online edition of A Select Library of Nicene and Post-Nicene Fathers of the Christian Church: Second Series - Vol. 11 ().

And the same reasoning holds true of the relation of the Father and Son to the Spirit. The terms Father, Son, and Spirit, in the baptismal formula and the apostolic benediction, must designate primary and eternal distinctions. The rite that initiates into the kingdom of God, certainly would not be administered in three names that denote only assumed and temporal relations of God; nor would blessings for time and eternity be invoked from God under such secondary names.

Hence, these trinal names given to God in the baptismal formula and the apostolic benediction, actually force upon the trinitarian theologian, the ideas of paternity, generation, filiation, spiration, and procession. He cannot reflect upon the implication of these names without forming these ideas, and finding himself necessitated to concede their literal validity and objective reality. When therefore Augustin, like the primitive fathers generally, endeavors to illustrate this eternal, necessary, and constitutional energizing and activity opera ad intra in the Divine Essence, whereby the Son issues from the Father and the Spirit from Father and Son, by the emanation of sunbeam from sun, light from light, river from fountain, thought from mind, word Edition: There is no analogy taken from the finite that will clear up the mystery of the infinite—whether it be the mystery of the eternity of God, or that of his trinity.

But, at the same time, by the use of these analogies the mind is kept close up to the Biblical term or statement, and is not allowed to content itself with only a half-way understanding of it.

Such a method brings thoroughness and clearness into the interpretation of the Word of God. A second advantage in this method is, that it shows the doctrine of the Trinity to be inseparable from that of the Unity of God. The Deistical conception of the Divine unity is wholly different from the Christian.

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The former is that of natural religion, formed by the unassisted human mind in its reflection upon the Supreme Being. The latter is that of revealed religion, given to the human mind by inspiration. The Deistical unity is mere singleness. The Christian unity is a trinality.

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The former is a unit. The latter a true unity, and union. The former is meagre, having few contents. The latter is a plenitude—what St. It follows, consequently, that the Divine unity cannot be discussed by itself without reference to trinality, as the Deist and the Socinian endeavor to do. We may not think of a monad which originally, and in the order either of nature or of time, is not trinal, but becomes so. The instant there is a monad, there is a triad; the instant there is a unity, there are Father, Son, and Holy Spirit.

The Christian Trinity is not that of Sabellius: God is not one and three, but one in three. There is no primary monad, as such, and without trinality, to which the three distinctions are secondary adjuncts. The monad, or essence, never exists in and by itself as untrinalized, as in the Sabellian scheme. It exists only as in the three Persons; only as trinalized. The Essence, consequently, is not prior to the Persons, either in the order of nature or of time, nor subsequent to them, but simultaneously and eternally in and with them.

The Primitive church took this ground with confidence. Unity and trinality were inseparable in their view. The term God meant for them the Trinity. And they gave the same epithet to Gregory Nazianzum, because of the acumen and insight of his trinitarian treatises. This work of Augustin adopts the same position, and defends it with an ability second to none. A third advantage of this method of illustrating the doctrine of the Trinity is, that it goes to show that the personality of God depends upon the trinality of the Divine Essence—that Edition: This is an important and valuable feature of the method in question, when viewed in its bearing upon the modern assertion that an Infinite Being cannot be personal.

This treatise of Augustin does not develope the problem upon this point, but it leads to it. In illustrating the Trinity by the ternaries in nature, and especially in the human mind, he aims only to show that trinality of a certain kind does not conflict with unity of a certain kind.

Memory, understanding, and will are three faculties, yet one soul. Augustin is content with elucidating the Divine unity by such illustrations.

The conflict with pantheism forced this point upon the attention of the Modern church. At the same time, these Christian fathers who took the problem of the Trinity into the centre of the Divine essence, and endeavored to show its necessary grounds there, prepared the way for showing, by the same method, that trinality is not only consistent with personality, but is actually indispensable to it. In a brief essay like this, only the briefest hints can be indicated.

If God is personal, he is self-conscious. Self-consciousness is, 1the power which a rational spirit, or mind, has of making itself its own object; and, 2of knowing that it has done so.

If the first step is taken, and not the second, there is no self-consciousness. For the subject would not know that the object is the self. And the second step cannot be taken, if the first has not been.

These two acts of a rational spirit, or mind, involve three distinctions in it, or three modes of it. The whole mind as a subject contemplates the very same whole mind as an object. Here are two distinctions, or modes of one mind. And the very same whole mind perceives that the contemplating subject and the contemplated object are one and the same essence or being.

Here are three modes of one mind, each distinct from the others, yet all three going to make up the one self-conscious spirit. Unless there were these three distinctions, there would be no self-knowledge. Mere singleness, a mere subject without an object, is incompatible with self-consciousness. In denying distinctions in the Divine Essence, while asserting its personality, Deism, with Socinianism and Mohammedanism, contends that God can be self-knowing and self-communing as a single subject without an object.

The controversy, consequently, is as much between the deist and the psychologist, as it is between him and the trinitarian. It is as much a question whether his view of personality and self-consciousness is correct, as whether his interpretation of Scripture is. For the dispute involves the necessary conditions of personality. If a true psychology does not require trinality in a spiritual essence in order to its own self-contemplation, and self-knowledge, and self-communion, then the deist is correct; but if it does, then he is in error.

That the study of self-consciousness in modern metaphysics has favored trinitarianism, is unquestionable. Even the spurious trinitarianism which has grown up in the schools of the later pantheism goes to show, that a trinal constitution is requisite in an essence, in order to explain self-consciousness, and that absolute singleness, or the absence of all interior distinctions, renders the problem insoluble.

He is blessed from eternity, in his own self-contemplation and self-communion. He does not need the universe in order Edition: Here is society within the Essence, and wholly independent of the universe; and communion and blessedness resulting therefrom.

But this is impossible to an essence without personal distinctions. Not the singular Unit of the deist, but the plural Unity of the trinitarian, explains this.

A subject without an object could not know. What is there to be known? Another translation by Marcus Dods and others, Edinb. There are several separate translations and editions of the Confessions: Pusey, to be very inaccurate Edition: Woodhead only the first 9 books.

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Pusey, in the first vol. German translations of select writings of Aug. There are also separate translations and editions of the Confessions by Silbert, 5th ed. Moreau, with the Latin text, Par. Les Lettres, by Poujoular, Paris,4 vols. Possidius Calamensis episcopus, a pupil and friend of Aug. Vita Augustini brief, but authentic, writtentwo years after his death, in tom.

Vita Augustini ex ejus potissimum scriptis concinnata, in 8 books very elaborate and extensivein tom. The biographies of Aug.

nicene and post fathers online dating

Augustin, London, ; E. Augustin, Berlin, ; English ed. New York and London,revised and enlarged in St. On Monnica see Braune: The voluminous literature on the Pelagian controversy embraces works of G. Voss, Garnier, Jansen died ; Augustinus,3 vols. Bright Introduction to his ed.

Oxfordand others. Donatus und Augustinus, oder der erste entscheidende Kampf zwischen Separatismus und Kirche. Elberfeld,2 vols. Lehre von Gott dem dreieinigen. Dorner son of Is. System und seine religionsphilosophische Anschauung. Metaphysische Psychologie des heil. De la psychologie de S. Augustinum non esse ontologum. The Problems of the Age, with Studies in St. Jenae, 68 pages. Literatur Leipzig,I. A Sketch of the Life of St. Of all autobiographies none has so happily avoided the reef of vanity and self-praise, and none has won so much esteem and love through its honesty and humility as that of St.

They are a sublime composition, in which Augustin, like David in the fifty-first Psalm, confesses to God, in view of his own and of succeeding generations, without reserve the sins of his youth; and they are at the same time a hymn of praise to the grace of God, which led him out of darkness into light, and called him to service in the kingdom of Christ.

The reader feels on every hand that Christianity is no dream nor illusion, but truth and life, and he is carried along in adoration of the wonderful grace of God.

Aurelius Augustinus, born on the 13th of November,2 at Tagaste, an unimportant village of the fertile province of Numidia in North Africa, not far from Hippo Regius, inherited from his heathen father, Patricius, 3 a passionate sensibility, from his Christian mother, Monnica one of the noblest women in the history of Christianity, of a highly intellectual and spiritual cast, of fervent piety, most tender affection, and all-conquering lovethe deep yearning towards God so grandly expressed in his sentence: Anthony, and, above all, the Epistles of Paul, as so many instruments in the hand of the Holy Spirit, wrought in the man of three and thirty years that wonderful changing which made him an incalculable blessing to the whole Christian world, and brought even the sins and errors of his youth into the service of the truth.

For Monnica died on a homeward journey, in Ostia at the mouth of the Tiber, in her fifty-sixth year, in the arms of her son, after enjoying with him a glorious conversation that soared above the confines of space and time, and was a foretaste of the eternal Sabbath-rest of the saints.

If those moments, he says, could be prolonged for ever, they would more than suffice for his happiness in heaven. She regretted not to die in a foreign land, because she was not far from God, who would raise her up at the last day. If ever there was a thorough and fruitful conversion, next to that of Paul on the way to Damascus, it was that of Augustin, when, in a garden of the Villa Cassiciacum, not far from Milan, in September of the yearamidst the most violent struggles of mind and heart—the birth-throes of the new life—he heard that divine voice of a child: It is a touching lamentation of his: Thou wast within, but I was without, and was seeking Thee there.

And into Thy fair creation I plunged myself in my ugliness; for Thou wast with me, and I was not with Thee! Those things kept me away from Thee, which had not been, except they had been in Thee! Thou didst call, and didst cry aloud, and break through my deafness. Thou didst glimmer, Thou didst shine, and didst drive away my blindness.

Thou didst breathe, and I drew breath, and breathed in Thee. I tasted Thee, and I hunger and thirst. Thou didst touch me, and I burn for Thy peace.

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If I, with all that is within me, may once live in Thee, then shall pain and trouble forsake me; entirely filled with Thee, all shall be life to me. It impressed the divine seal upon the inward transformation. He broke radically with the world; abandoned the brilliant and lucrative vocation of a teacher of rhetoric, which he had followed in Rome and Milan; sold his goods for the benefit of the poor; and thenceforth devoted his rare gifts exclusively to the service of Christ, and to that service he continued faithful to his latest breath.

Returning to Africa, he spent three years, with his friends Alypius and Evodius, on an estate in his native Tagaste, in contemplative and literary retirement.

Then, inhe was chosen presbyter against his will, by the voice of the people, which, as Edition: For eight and thirty years, until his death, he labored in this place, and made it the intellectual centre of Western Christendom.

He lived with his clergy in one house in an apostolic community of goods, and made this house a seminary of theology, out of which ten bishops and many lower clergy went forth. Females, even his sister, were excluded from his house, and could see him only in the presence of others. But he founded religious societies of women; and over one of these his sister, a saintly widow, presided. Combining, as he did, the clerical life with the monastic, he became unwittingly the founder of the Augustinian order, which gave the reformer Luther to the world.

He lived almost entirely on vegetables, and seasoned the common meal with reading or free conversation, in which it was a rule that the character of an absent person should never be touched. He had this couplet engraved on the table: Wherever he went in Africa, he was begged to preach the word of salvation.

He was specially devoted to the poor, and, like Ambrose, upon exigency, caused the church vessels to be melted down to redeem prisoners. But he refused legacies by which injustice was done to natural heirs, and commended the bishop Aurelius of Carthage for giving back unasked some property which a man had bequeathed to the church, when his wife unexpectedly bore him children.

He was the intellectual head of the North African and the entire Western church of his time. He took active interest in all theological and ecclesiastical questions. In him was concentrated the whole polemic power of the catholic church of the time against heresy and schism; and in him it won the victory over them. In his last years he took a critical review of his literary productions, and gave them a thorough sifting in his Retractations. His latest controversial works, against the Semi-Pelagians, written in a gentle spirit, date from the same period.

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He bore the duties of his office alone till his seventy-second year, when his people unanimously elected his friend Heraclius to be his assistant. The evening of his life was troubled by increasing infirmities of body and by the unspeakable wretchedness which the barbarian Vandals spread over his country in their victorious invasion, Edition: The last ten days of his life he spent in close retirement, in prayers and tears and repeated reading of the penitential Psalms, which he had caused to be written on the wall over his bed, that he might have them always before his eyes.

We know that his successor, Maximus, became bishop sometime between andand hence Theophilus died between and that time. We know nothing more about his life. In addition to the works mentioned in this chapter, Jerome de vir.

Legi sub nomine ejus in Evangelium et in Proverbia Salomonis Commentarios qui mihi cum superiorum voluminum elegantia et phrasi non videntur congruere. The commentary upon the Gospel is referred to by Jerome again in the preface to his own commentary on Matthew; and in his epistle, ad Algasiam, he speaks of a harmony of the four Gospels, by Theophilus qui quatuor Evangelistarum in unum opus dicta compingenswhich may have been identical with the commentary, or may have formed a basis for it.

This commentary is mentioned by none of the Fathers before or after Jerome; and Jerome himself expresses doubts as to its genuineness, or at least he does not think that its style compares with that of the other works ascribed to Theophilus. Whether the commentary was genuine or not we have no means of deciding, for it is no longer extant.

This was universally regarded as a spurious work until Zahn, in in his Forschungen zur Gesch. Harnack, however, in his Texte und Unters. Beilage 3still maintains that the Commentary is a genuine work of Theophilus, with large interpolations, but there is no adequate ground for such a theory; and it has found few, if any, supporters.

We must conclude, then, that if Theophilus did write such a commentary, it is no longer extant.