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Extra resources for Christ as Mediator: A Study of the Theologies of Eusebius of Caesarea, Marcellus of Ancyra, and Athanasius of Alexandria (Oxford Theological Monographs)

Example text

Second, there is enough evidence, as we shall see, to demonstrate that the ill-will of some of Origen's later critics at times caused them to be a little less than forthright in their treatment of the Alexandrian thinker. While we cannot always simply take Rufinus' word for what Origen wrote, it would seem the sanest course is to try to understand Origen's thought within the context of what writings of his we have. The next title of Christ that Origen treated was ‘brightness of glory’ (splendor gloriae).

Hac ergo substantia animae inter deum carnemque mediante (non enim possibile erat dei naturam corpori sine mediatore misceri) nascitur, ut diximus, deus-homo, illa substantia media existente, cui utique contra naturam non erat corpus assumere. com) © Copyright Oxford University Press, 2003-2007. All Rights Reserved It was natural for the soul, as a spiritual entity, to be united to the Logos, as well as to the body. In this sense then, for Origen, the divine presence in the human Jesus Christ was a mediated presence.

Yu:2048/oso/private... It is obvious even to the casual reader of the theology of Eusebius of Caesarea that the idea of mediation is central to his theology of God and the Logos. In the present chapter, we will first analyse Eusebius’ view of God, which will then lead us to consider what sort of divine mediation Eusebius considered necessary for God to relate to the created order. We shall then enquire how this view of mediation impacted Eusebius’ understanding of the Incarnation. In addition, hopefully this study will show that during his participation in the Arian controversy and in his writings against Marcellus of Ancyra, his concerns were not simply with the unity and indivisibility of the Godhead, but also with safeguarding this mediating position of the Word.

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