Bible Students

A reflection based on “The Story of Christian Theology” by Olson (chapters 11-15)

This week’s reading covered chapters eleven through fifteen of The Story of Christian Theology. These chapters make a sweeping survey of many important theological figures, including Athanasius, the Cappadocian fathers, and a growing spectrum of theological innovators (for better or worse). 

Chapter eleven gives an overview of Athanasius. Athanasius was a religious reformer who fought back against Arian theology. The theology of Arius was addressed by Nicaea, but unfortunately the council’s scope was limited in view. Because the council gave a defense and offense of the deity of Christ, Nicaea did not adequately address some other theological issues. Nicaea did not differentiate much between the Father and Son, and commented very little on the Spirit. Athanasius was a bishop who was so outspoken about his theology that he was exiled by the emperor. One of his heroes was Anthony of the Desert. The emperor at the time of Nicaea, Constantine, died as an Arian, and the emperor after him (who exiled Athanasius) wanted to make a small change to the Nicaean creed: A change of a single letter in the word, homousias. He desired to change the word, which meant the Father and Son had the same substance, to a word which meant the Father and Son had similar substance. However, this difference was not small, but incredibly important. If Christ was only a man, then worship of Him would be blaspheme. This difference is extreme. Athanasius continued to preach, and when the emperor ordered troups to take him away, Athanasius’ congregation physically protected him from harm. An unofficial ecumenical council, following Nicaea, was held in order to address the change proposed by the emperor. This was greatly opposed, as it went counter-point to the entire Nicaean council. If God had become a Father only after the creation of the Son, then His very nature would have been changed. If only God can truly reveal God, then only God-become-man could truly reveal His character. This is what Jesus claimed to be. 

Chapter twelve discusses the Cappadocian fathers. The Cappadocians focused on differentiating the Trinitarian formula from the Sabellianism after the council of Nicaea, which had not addressed Sabellianism. Sabellianism is essentially modalism. As mentioned before, Nicaea did not adequately address the multiplicity in the Godhead. Because of this, the theological pendulum swung from Arianism (the Father and Son are completely different) to Sabellianism (the Father and Son are completely the same). In order to swing the pendulum back toward the center, the Cappadocian fathers strove against Sabellianism. One of the Cappadocian fathers, Basil the Great, was known as the theologian of the Spirit due to his focus on understanding and explaining the personhood and role of the Spirit. The understanding arrived at by the Cappadocian fathers is that even though the Son is begotten, He is still eternal. This is achieved through an eternal begetting. If Christ was not God, then there is not a full revelation of God in Christ. The Nicaean creed was later revised in order to include some comments on the Spirit, as well as some other theological points. 

Chapter thirteen comments on the schools of Antioch and Alexandria in the context of the hypostatic union of Christ. The hypostatic union is the interchange between the human nature and divine nature of Christ. The two biggest schools of thought of the time were that of Antioch and Alexandria. Antioch followed after the philosophical understanding of Philo, which was of viewing much of the Old Testament as allegorical, especially the prophetic books. Alexandria interpreted Scripture in a more literal light. If Jesus was not both God and man together, he could neither take our judgment as an infinite being nor truly relate to humanity as a man. Additionally, though this is an especially sensitive topic in Protestantism, Mary truly was the mother of God. This does not mean she herself is divine, but rather that the boy she gave birth to, Jesus, was God at conception, not at baptism. Some believe Jesus became the Christ at the baptism, joining human and divine natures, but this is heretical. Jesus was God from conception, not at a later point. Therefore, Mary did give birth to God, but not in a strange pagan way. The understanding of the duality and unity of Christ’s nature is important to salvation. 

Chapter fourteen is about the schools and legacy of Nestorius and Cyril. Though Cyril’s theology is ambiguous, he did talk about the hypostasis and did not seem to be heretical on this point. Cyril also confirmed a point which is often emphasized today, which is that Jesus did have a human psychology. A council was called in response to the heretical teachings of Nestorius, which condemned Nestorianism as heresy. There is not a confusion of the divine and human natures of Christ, but there is also not a separation. The orthodox view both then and today is that Christ had both a human and divine mind without divide or confusion. 

Finally, chapter fifteen is on the ecumincal council of Chalcedon. This counsel was called in order to address another Trinitarian heresy, which was brought upon the church by Pelagius. Pelagius, in addition to many other beliefs, believed salvation was partly from works. He also had unorthodox beliefs on original sin. At this council, Pelagianism was condemned. This council was meant to settle Trinitatianism as the final official church belief. One of the heresies discussed at this council was the taking of Jesus’ humanity and reducing its reality so much that it was essentially and practically swallowed by His divine nature. In this view, His human nature existed, but the divine nature was so clearly present that His human nature was nearly a facade. The Pro-Nestorians, following in the footsteps of Nestorius, were condemned as a heretical group and taken from their positions as priests or bishops. In fact, some present even called for them to be burned. The council was a physical overthrow, and was nicknamed the Robber Synod in Ephesus. The proto-gnostic idea of Docetism appeared at Ephesus II, which was a belief that claimed Jesus had only pretended to be human, as He did not really come down as a man. Chalcedon eventually confirmed the Nicaean creed and its Trinitarian theology. 

These chapters really demonstrate the painstaking efforts given to protect the Trinitarian nature of God from fault speculation. I hope to continue giving this effort, supported by the pillars of the ancient church, in order to protect the perception of God’s nature from heretical speculation. I know people who claim to be Christians but refuse to believe in Trinitarianism, and for this I hope to be bold in faith to speak with them.