Chapter 2 Access to the Father Footnotes 53-73

Page 65 The Trinitarian Faith

53. Thus Gregory Nyss.: ‘The Deity effects salvation by a personal intervention’ Or. Cat., 24. Cf. Sellers, Two Ancient Christologies, 1940, p. 66.

54. This was a favourite expression of Athanasius, eg., De inc., 3. See Theology in Reconciliation., 245f, and R. V. Sellers, op. cit., p.46f.

55. Gen. 32.30: So Jacob named the place Peniel, for he said, “I have seen God face to face, yet my life has been preserved.”

Num. 6.25: The Lord make His face shine on you, And be gracious to you;

2Chron. 7.14: and My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.

Ps. 31.16 Make Your face to shine upon Your servant; Save me in Your lovingkindness.

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56. See book.

57. Exodus 33.11 Thus the Lord used to speak to Moses face to face, just as a man speaks to his friend. When Moses returned to the camp, his servant Joshua, the son of Nun, a young man, would not depart from the tent.

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58. Athanasius Ad Mon.; cf De Decr., 22; De syn., 35

59. Athanasius Ad Ser., 1.17; cf. In Ill. om. 6

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60. A von Harnack, History of Dogma, Eng. tr. 1897, vol. III, pp. 143-145 (not 194).

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61. Cf Martin Buber, Eclipse of God, 1957, p. 40

62 Cf, the arguments of Athenagoras of Athens in the second century A. D. against the anthropocentric character of images, Leg., 7-10, 15-18. See also Origen, Con Cels., 8.17-18; Eusebius of Caesarea, Opera, MPG 20, 1545-49 ; and cf. V Weilde, The Baptism of Art, Oxford, 1950 (N/A).

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63. Athanasius, Con Ar., 1.23, with reference to Eph. 3.15. (from whom every family in heaven and on earth derives its name) See preceding discussion, 1.21-22.

64. Athanasius Ad Ser., 1.16. . The Arians’ mythological projection of human relations into the Deity had the effect of sexising their notion of God, which in turn called for a form of demythologising! Thus also Gregory Naz., Or., 31.7

65. See the epistemological analysis of the function of biblical analogies and  images offered by Hilary, De Trin., 2.1, 18f; 2.6ff.

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66. Gregory Naz., Or., 28.12ff; 29.2; 31.7, 33, etc.

67. F W Camfield, Reformation Old and New, 1947, p.85

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68. Athanasius Con Ar., 1.15; De syn., 42 & 51; Ad Ser., 1.24; Hilary De Trin., 7.37; 8.52; 10.6; Gregory Naz., Or., 31.33 and cf Cyril of Alexandria, De Trin., 6, MPG 75.1089.

69. Greek icons are not regarded is mimetic images but as images referring spiritually and imagelessly to what they signify in the communion of the saints.This view of icons was clarified through the iconoclastic controversy. Cf. G florovsky, Collected Works II, Belmont, 1974, pp. 101-119.

70. For references to these Athanasian concepts see Theol. in Reconcil., pp. 222f, 226ff, 235ff.

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71. Cf. Hilary: ‘The Word is a reality, not a sound, a being, not a speech, God, not a nonentity.’ De Trin., 2.15

72. Cf Plato’s discussion of what happens in the absence of a ‘divine logos’ from beyond ourselves, Phaedo 85 c.

73. Cf. Aristotle Eth. Nic., 7, 1154b; Met., 1072b

Chapter 3 The Almighty Creator Footnotes 1-24