Page 65 The Trinitarian Faith
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.
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.
60. A von Harnack, History of Dogma, Eng. tr. 1897, vol. III, pp. 143-145 (not 194).
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).
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
67. F W Camfield, Reformation Old and New, 1947, p.85
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.
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.
Chapter 3 The Almighty Creator Footnotes 1-24