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Relevant bibliographies by topics / Athanasius, Incarnation

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Academic literature on the topic 'Athanasius, Incarnation'

Author: Grafiati

Published: 4 June 2021

Last updated: 16 February 2022

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Journal articles on the topic "Athanasius, Incarnation"

1

Meijering, Eginhard. "Athanasius on God as Creator and Recreator." Church History and Religious Culture 90, no. 2-3 (2010): 175–97. http://dx.doi.org/10.1163/18712411-0x542365.

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This article considers the ideas of Athanasius of Alexandria with regard to the relation between creation and recreation. Attention is given to the intention of his apologetic, and internally coherent, work Contra Gentes/De Incarnatione Verbi. This work provides evidence of Athanasius’s conviction that the Recreator is no other God than the Creator. In coherence with this fundamental ideas, Athanasius voices four manners of revelation, which are all analyzed in this article: the first manner of revelation appears in the fact that man was created in God’s image and likeness, as a result of which man is able to know God. The second manner of revelation is found in the harmony of creation. However, since his Fall, man did not respond to that in the right way either. The third manner is the revelation through the Holy Scriptures of the Jews, the Old Testament. According to Athanasius, these Scriptures were meant for all of mankind. The fourth and final manner of revelation to be discussed, is Athanasius’s view of Incarnation.

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Morgan, Jonathan. "Soteriological Coherence in Athanasius’s Contra Gentes-De Incarnatione." Evangelical Quarterly 88, no. 2 (2017): 99–110. http://dx.doi.org/10.1163/27725472-08802001.

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This article seeks to demonstrate the coherence of Athanasius of Alexandria’s soteriology by drawing attention to the interrelationship between his doctrines of sin and redemption. Traditional accounts of Athanasius’s doctrine of salvation often present an incomplete picture by, for example, underemphasizing sin and the effects of the Fall or overemphasizing deification. In fact, Athanasius’s soteriology is balanced and intelligible insofar as he integrates a robust doctrine of sin with a deep and rich soteriology founded upon the Incarnation. Therefore, this study lends further support to the thesis in contemporary studies that Athanasius is a consistent thinker who integrates various doctrines of the Christian faith into a coherent system.

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Owen, John Michael. "The angel of the great counsel of God and the Christology of the Scots Confession of 1560." Scottish Journal of Theology 55, no. 3 (2002): 303–24. http://dx.doi.org/10.1017/s0036930602000339.

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The Scots Confession announces the incarnate Son as the ‘angel of the great counsel of God’. Derived from Isa 9:6(5) LXX, that title has come through a tradition traceable through Justin, Irenaeus, Athanasius, Augustine and Calvin. It designates Jesus in his teaching ministry and prophetic office as revealer of God's saving purpose carried out in him and expresses both connection and distinction between God's eternal Wisdom and its incarnation. Parallels in Calvin's polemic against Osiander bring out the Confession's emphasis on the saving and revelatory significance of Jesu' humanity and his being both communicator and content of the divine counsel.

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4

Nispel, Mark D. "Christian Deification and the Early Testimonia." Vigiliae Christianae 53, no. 3 (1999): 289–304. http://dx.doi.org/10.1163/157007299x00037.

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AbstractIn summary, the multiple quotations and discussions of Psalm 82:1, 6-7 in the fathers of the second and third centuries show that the Psalm had a very early use in the life of the church. It was used first and primarily as a proof text for the divinity of Christ. This use of the Psalm dates back at least into the first part of the second century and possibly predates the Gospel of John itself. Its use in the east and west probably points to common ancestor in the very early collections of tetimonia. Secondly, an echo of another debate can be heard in Justin and Irenaeus when they discuss the contrast between the Psalm's "I said, 'You are gods.'" and its "You will die like men." This debate arose because of the primary use of the text. It concerns which people are called gods and in what sense, on the contrary, that some die "like men." It is this debate over the meaning of Psalm 82 that gave impetus to the development of a doctrine of Christian deification. This doctrine was thus carved out of a text used for both Christological and soteriological purposes and led to the very close association of the idea of the incarnation and deification. So Irenaeus was largely producing an cxegetical summary when he produced the catchy phrase that the Lord Jesus Christ "became what we are, that He might bring us to be even what He is himself."43 And with only slight polishing, Athanasius generated a topos for centuries to come when he stated that "He became man, that we might become god."44

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Longosz, Stanisław. "Atanazjańska terminologia teologii wcielenia." Vox Patrum 38 (December 31, 2000): 141–56. http://dx.doi.org/10.31743/vp.7236.

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6

SLUSSER, MICHAEL. "ATHANASIUS, CONTRA GENTES AND DE INCARNATIONE: PLACE AND DATE OF COMPOSITION." Journal of Theological Studies 37, no. 1 (1986): 114–17. http://dx.doi.org/10.1093/jts/37.1.114.

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7

Sendjaja, Hendri Mulyana. "Sumbangan Athanasius dari Aleksandria dalam Pembentukan Ajaran Trinitas." GEMA TEOLOGIKA 3, no. 1 (2018): 71. http://dx.doi.org/10.21460/gema.2018.31.364.

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The intellectual struggles and adventures of Christian thinkers in Alexandria in the first centuries produced an overarching effect to the doctrines of Christian faith, which survived to the present day. One of those doctrines is the doctrine of the Trinity. The study of the thought of Athanasius of Alexandria in regards of God, Jesus Christ, and the Holy Spirit, through his works such as Contra Gentes-De Incarnatione, Contra Arianos I-III, and Epistola ad Serapionem, speaks for itself the contribution he made to solidify the doctrine of the Trinity. For him, the doctrine expresses the eternal communion among the Father, the Son and the Holy Spirit, which in effect brings benefi t to us. The construction of the doctrine is inseparable from the Church tradition which owed to the ecclesiastical biblical exegesis, and the construction of the theological methods, and the soteriological perspective.

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8

Kelly, Patricia Hardcastle. "Athanasius' Christology in Theory and Practice: A Comparison of the Vita Antonii and the De Incarnatione." Downside Review 124, no. 436 (2006): 157–68. http://dx.doi.org/10.1177/001258060612443602.

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9

Birdsall, J. Neville. "E. P. Meijering (in enger Zusammenarbeit mit J. C. M. van Winden) (ed., tr.): Athanasius: De Incarnatione Verbi. Einleitung, Übersetzung, Kommentar. Pp. 431. Amsterdam: J. C. Gieben, 1989. Paper, fl./DM 120." Classical Review 41, no. 1 (1991): 227. http://dx.doi.org/10.1017/s0009840x00278207.

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10

Brown, Derek. "Deification, Ethics, and Hermeneutics." Lumen et Vita 7, no. 2 (2017). http://dx.doi.org/10.6017/lv.v7i2.9858.

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This paper challenges ontologizing readings of Athanasian deification by dialoging with Jacques Derrida’s essay, Rams: Uninterrupted Dialogue – Between Two Infinities, the Poem. For Derrida, every relationship is marked by the trace of death: we know that one of us will die before the other. From this, Derrida develops an account of relationship, and ultimately friendship, that rests on trust and promise, on fidelity: I trust that you will carry on our relationship after I am gone, and I promise to do the same for you. Insofar as our relationship is a trusting one, then, it turns out that death marks an "inaugural cut," wherein I am opened to the possibility of relationship, to the possibility of carrying. Death is necessary, and yet horrible. I argue that this reading of death as constitutive of relationship is crucial to understanding the role of Christ’s death in Athanasius’s account of deification. In short, Christ’s death—and the sacramental offering of his body that follows—allows deification to be thought relationally, and so ethically. That is, we participate in the Trinity when we carry the risen Christ in ourselves. At the same time, this carrying is only possible because Christ is carrying us. This account troubles the dominant ontological, “Alexandrian,” categorization of Athanasius in two ways: Most basically, it argues that Christ’s death is not marginal to Athanasius’s theory—this contrary to ontologist readings that place too heavy and lopsided a focus on the “Incarnation.” More pronouncedly, it rejects the notion that, for Athanasius, receiving salvation is a passive reception of Christ’s incorporation of humanity—of an event that could only be interpreted and “understood” after the fact. The theological register pertinent to Athanasian deification is not one of interpretation and ontology, but is one of carrying, hospitality, and relationship.

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Dissertations / Theses on the topic "Athanasius, Incarnation"

1

Schroeder, Rachel Elizabeth. "The body and transcendence in Athanasius." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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2

Willard, Robert. "The human soul of Christ in the christology of Athanasius." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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3

Camlin, Charles F. "A comparison of the Christological themes found in Athanasius' De incarnatione with John Calvin's Institutes of the Christian religion." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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4

Kostas, John. "Incarnation and the cross in St. Athanasius of Alexandria." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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5

Kwah, James K. "Salvation as divinization Athanasius's theological thought /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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6

Smith, Stephanie Mar. "The incarnation in the writings and the life of Athanasius of Alexandria." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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7

Cohen, Nicholas. "Patristic Analogues in Anselm of Canterbury's Cur Deus Homo." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1829.

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Thesis advisor: Stephen Brown<br>The Cur Deus Homo (CDH) of Anselm of Canterbury is one of the most well-known and yet controversial works in the Anselmian corpus. Anselm's audacious effort to prove the necessity of the Incarnation has been met with varying levels of skepticism and critique in the intervening centuries. Critics of Anselm have taken aim particularly at the language that Anselm used in the CDH, commonly asserting that the key terms of the argument were derived primarily from the feudal society that surrounded Anselm as he wrote. The contention is then usually made that Anselm's usage of such terminology betrays a mindset so entangled in feudalism as to render the whole work ineffective as a work of Christian theology. Only in recent years have serious efforts been made to examine the theological roots of Anselm's thought process in the CDH. In this work, I examine the language that has been so maligned in recent years and I build on recent trends in Anselm scholarship to argue that his language is not so much feudal as it is scriptural and patristic. By analyzing Anselm's use of “honor,” “justice,” “debt” and “satisfaction,” I argue that Anselm was more concerned with maintaining consistency with his own work and with scriptural and patristic sources than with the feudal or juridical nature of his social context. I conclude by highlighting the ways in which Anselm accomplished his stated purpose in the CDH and provided a unique perspective on the Incarnation and Atonement that stands on its own as a turning point in the history of Christian theology<br>Thesis (PhD) — Boston College, 2011<br>Submitted to: Boston College. Graduate School of Arts and Sciences<br>Discipline: Theology

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8

Skidmore, Robert C. "Partakers of the Word of God a textual and sub-textual reading of Against the heathen and On the incarnation by Saint Athanasius the Great /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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9

Carl, Erica Seraphima. "On creation, twice the double creation account in the first 19 paragraphs of Athanasius of Alexandria's De incarnatione /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p015-0476.

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Books on the topic "Athanasius, Incarnation"

1

Winden, J. C. M. van. and Athanasius, Saint, Patriarch of Alexandria, d. 373., eds. Athanasius, De incarnatione verbi: Einleitung, Übersetzung, Kommentar. J.C. Gieben, 1989.

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2

Athanasius. Athanasius de Incarnatione. St. Athanasius on the Incarnation, Tr. by A. Robertson. Franklin Classics Trade Press, 2018.

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3

Great, St Athanasius the. St. Athanasius the Great: On the Incarnation. Eastern Orthodox Books, 1987.

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4

William, Sherlock. Vindication of the Doctrine of the Holy and Ever Blessed Trinity and the Incarnation of the Son of God. Kessinger Publishing, 2003.

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5

Athanasius de Incarnatione: An Edition of the Greek Text. Wipf & Stock Pub, 2010.

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6

Swedenborg, Emanuel. Divine Personality, Incarnation and Glorification of the Lord with a Critical Analysis of the Athanasian Creed. Kessinger Publishing, 2003.

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Book chapters on the topic "Athanasius, Incarnation"

1

Behr, John. "Saint Athanasius on “Incarnation”." In Incarnation. 1517 Media, 2015. http://dx.doi.org/10.2307/j.ctt13wwwk5.7.

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2

"Athanasius, On the Incarnation." In Christian Theology: The Classics. Routledge, 2014. http://dx.doi.org/10.4324/9781315816449-9.

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3

Peterson, Michael L. "Humanity and the Incarnation." In C. S. Lewis and the Christian Worldview. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190201111.003.0007.

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In presenting an exalted concept of humanity, Lewis endorses historic Christian orthodoxy, which corrects and transcends distorted versions of humanity that devalue it in order to accent God’s glory and our fallen condition. Lewis continues to explain how human nature is meant for relationship with God and how persons can find that relation through the historical person of Jesus Christ who, as Athanasius said, “assumed” our humanity in order to heal and redeem it. Lewis navigated early and mid twentieth-century criticisms of the historical Jesus, which are not greatly different from current criticisms by the Jesus Seminar and others, and Lewis concludes that the Gospels reliably reveal an underlying historical personality. Thus, we see the relevance of Lewis’s “Liar, Lunatic, or Lord” trilemma argument. In fact, in his own journey, he held some of these same criticisms and doubts, even after becoming a theist, such that it took a lengthy talk with J. R. R. Tolkien and Hugo Dyson to convince him that the Gospels contained some “myths” (conceived as symbolic stories that communicate higher truth) but that in the person of Jesus the higher truth had become uniquely manifested in our world.

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4

Anatolios, Khaled. "Creatio ex nihilo in Athanasius of Alexandria’s Against the Greeks–On the Incarnation." In Creation ex nihilo. University of Notre Dame Press, 2017. http://dx.doi.org/10.2307/j.ctvpg86fq.10.

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5

"THE RELATION BETWEEN GOD AND CREATION IN THE CONTRA GENTES-DE INCARNATIONE." In Athanasius. Routledge, 2004. http://dx.doi.org/10.4324/9780203008904-4.

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6

"Athanasius’s Incarnational Soteriology." In Athanasius and His Legacy. 1517 Media, 2017. http://dx.doi.org/10.2307/j.ctt1tm7h5s.7.

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7

Weinandy, Thomas G. "Athanasius’s Incarnational Soteriology." In T&T Clark Companion to Atonement. Bloomsbury T&T Clark, 2017. http://dx.doi.org/10.5040/9780567677273.ch-008.

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8

"Pseudo-Athanasius, De incarnatione Christi contra Apollinarium: Some Critical Remarks." In Greek Texts and Armenian Traditions. De Gruyter, 2016. http://dx.doi.org/10.1515/9783110489941-014.

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