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▪	Church Fathers


	Christology of the Later Fathers

	"God was in Christ reconciling the world unto himself " ( II Cor. 5:19). In these simple words Paul expressed the central Christian conviction which Christian theology ever since has labored to preserve, to defend, and as far as possible to understand. Ever since the fifth century we have been accustomed to consider that the central problem of Christology is how to maintain the true humanity of the Saviour without obscuring the affirmation that God was indeed acting in Christ. The first four Christian centuries faced rather a different problem in the intellectual definition of the faith-to assert the true deity of the God who acted in Christ without obscuring the ancient faith of Israel that "the Lord our God, the Lord is one" ( Deut. 6:4, R. S. V., margin). By the end of the second century the possible alternative solutions had been explored. Holding firm to the unity of God, or, as that age would have said, to the divine monarchy, one might say that Father and Son are merely two appearances of the same subject--two parts (prosopa, personae, as in dramatis personae) assumed by the same simple being. This is modalism, commonly known from the name of one of its conspicuous representatives as Sabellianism. Or one could adopt the opposite course and say that God the Father, and he only, is God in the true sense. Then the Word who was known on earth was another, a second and subordinate, divine entity--theos kai kurios heteros--as Justin Martyr rather carelessly says, although that phrase would not mean for him quite what it does for us. Arius later formalized this subordinationism. But this is dangerously close to polytheism, and it might be safer to say that the eternal Word is simply an attribute of God, or an aspect of his working, and that in these last days he spoke supremely through Jesus as he had in old times spoken through prophets and sages. This was the view that was attributed to Paul of Samosata, bishop of Antioch.

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see also:

▪

Ambrose

▪	American Indian Religions

▪	American Religious History

▪

Amish

▪	Anabaptists

▪	Anglican Church

▪	Anti-Catholicism

▪	Anti-Semitism

▪

Anticult

▪	Apocalypticism

▪	Apostle Paul

▪

Apostles

▪	Arian Heresy

▪	Athanasius

▪	Aztec Cult of Huitzilopochtli

▪

Baptists

▪	Being Born Again

▪	Bible Criticism

▪	Bible as Literature

▪	Black Churches

▪

Buddhism

▪	Buddhism and Christianity in Japan

▪	Catholic Priesthood

▪	Catholicism

▪	Catholicism and History

▪	Chinese Buddhism

▪	Christian Martyrs

▪	Christian Morality

▪	Christology

▪	Church Sex Abuse

▪	Communism and Religion

▪	Comparative Religion

▪	Congregationalism

▪

Covenant

▪	Covenant Ark

▪

Davidians

▪	Democracy and Religion in America

▪	Early Christianity

▪	Eastern Orthodox Church

▪	Ecumenical Movement

▪	Episcopal Church

▪	Evangelicalism

▪	Evolution and Religion

▪	Evolution of Religion

▪	Existence of God

▪	Feminism and Theology

▪	God and Evil

▪	Greek Religion

▪

Heresy

▪	Hindu Nationalism

▪

Hinduism

▪	Historical Jesus

▪

Holocaust

▪	Human Sacrifice in Aztec Religion

▪	Inca Religion

▪	India Before Buddhism

▪

Islam

▪	Islam and Democracy

▪	Islam and the West

▪	Islamic Fundamentalism

▪	Islamic Law

▪

Jainism

▪	Jewish Diaspora

▪	Jewish-Christian Relations

▪	Jews in America

▪

Judaism

▪

Magic

▪	Maya Religion

▪

Methodism

▪	Monasticism

▪	Moravian Church

▪	Moses. The Exodus

▪	Muslims in America

▪	Natural Theology

▪	Olmec Religion

▪	Original Sin

▪	Papal History

▪	Presbyterianism

▪	Rastafarianism

▪	Reformation

▪	Religion and Philosophy

▪	Religion and State

▪	Religion of the Aztecs

▪	Religious Freedom

▪	Religious Music

▪	Roman Catholic Church

▪	Roman Catholicism

▪	Roman Religion

▪	Science and Religion

▪	Secularism

▪

Sikhism

▪

The Amish

▪	The Apostolic Age

▪	The Expansion of Christianity

▪	The Spread of Christianity

▪	The Ten Commandments

▪	Women and Judaism

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