Transcript Jesus Through the Centuries - Christ Church, Cooperstown

“He is the image of the invisible God, the
first born of all creation; for in him all
things were created, in heaven and on
earth, visible and invisible, whether
thrones or dominions or principalities or
authorities -- all things were created
through him and for him. He is before all
things, and in him all things hold
together. He is the head of the body, the
church; he is the beginning, the first-born
from the dead, that in everything he might
be pre-eminent. For in him all the fulness
of God was pleased to dwell, and through
him to reconcile to himself all things,
whether on earth or in heaven, making
peace by the blood of his cross.”
Colossians 1:15-20
The Beginning of the Age of Faith:
The “Conversion” of Constantine (312)
Roman Emperor Constantine had a
vision of Christ on the eve of the
Battle of Milvian Bridge: in hoc signo
vinces
 Adopts the Christian God as his
personal patron
 Edict of Milan (313): Christianity
becomes a tolerated religion
 Becomes a major patron of the
church: buildings, books, treasures
 Church experiences rapid growth
 Paganism survives alongside growing
Church—officially banned in 392
Constantine built important churches at
shrines associated with events in the life of
Christ and his apostles—set pattern for
future church architecture
 Basilica: large assembly halls modeled on
secular throne rooms
 Symbols transferred from secular pageantry:
image of Pantocrator (Ruler of All) in apse,
elevated Altar—throne of God
 Christian worship assumes some imperial
ceremonial practices: processions, candles,
vesture, incense
.
Our earliest complete liturgical texts come from
the fourth and fifth centuries: heavy use of
symbolism, elaborate forms
 Basic structure and many texts of Eucharistic
and Baptismal worship remain consistent
today: Kyrie, Gloria, Sursum Corda, Great
Thanksgiving, Words of Institution, etc.
 Early Christian Liturgy shows combination of
many Biblical images (Good Shepherd,
Thanksgiving Sacrifice, Paschal Lamb) and
images common to pagan Mystery Cults
(redeeming blood, light, ritual washing)
 Hymnody also developed in this period as a way
of asserting true doctrine and of adding dignity
and grandeur to public celebrations
Splendor paternae gloriae
O splendor of God’s glory bright,
O Thou that bringest light from light;
O Light of light, light’s living spring,
O day, all days illumining.
O Thou true Sun, on us Thy glance
Let fall in royal radiance;
The Spirit’s sanctifying beam
Upon our earthly senses stream.
Morn in her rosy car is borne:
Let Him come forth our perfect Morn
The Word in God the Father One,
The Father perfect in the Son. Amen.
Ambrose of Milan (340-397)
Constantine tried to bring unity to the church by
convening a council of all bishops (ecumenical)
at Nicaea in 324
 Controversy was the relationship between the
Father and the Incarnate Son
 Arius—taught the Son was a created being,
subordinate to the Father (Jn. 14:28)
 Athanasius—taught that the Son and the Father
were of the same nature (Jn. 10:30)
 Issue had been important during Jesus’ own
lifetime (Mk. 2, Jn. 5). Also important in
dialogue with late paganism—distinguished
between one High god and lesser demigods
 Controversy used the technical language of
Platonic philosophy (ousia/essentia,
hypostasis/persona)
 Arius clearly condemned, official creed
prepared
We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
of one Being with the Father.
Through him all things were made.
For us and for our salvation
he came down from heaven:
by the power of the Holy Spirit
he became incarnate from the
Virgin Mary,
and was made man.
Age of Christological Controversy
Theological controversy about the nature of
Christ dominated theological debates for the next
several centuries,
Successor Ecumenical Councils mostly
defined Christological doctrines:
•Third Council (Ephesus, 431): Christ is one
person, not two
•Fourth Council (Chalcedon, 451): Christ has two
natures, not one
•Fifth Council (Constantinople II, 553): the
•Controversies led to great age of
divinity of Christ suffered
•Sixth Council (Constantinople III, 681): Christ theological writing: also considerable
has two wills and two sources of power
popular interest
•Seventh Council (Nicaea II, 787): holy images of •Correct doctrine also becomes a
Christ are licit because his humanity can be
matter of state policy, and heresy a
depicted
way of expressing protest
•Scriptural interpretation, hymnody,
devotional writing focuses on the
mystery of the two natures and the
promise of immortality
Constantine also ignited interest in
Palestine: constructed churches at
Holy Places, inspired pilgrims
 Holy Places refocus attention on
the events of Christ’s life
 Cyril of Jerusalem develops
ceremonies for pilgrims: palm
procession, veneration of Cross—
many eventually spread across
church
 Trend associated with
development of feasts connected
with Christ’s life-widening
emphasis from Easter alone—
Good Friday, Pentecost, Epiphany,
Christmas
 Emphasis on God’s work through
Christ in the events of His life
The era also sees great expansion of more tactile forms
of piety: holy water, relics, images—objects that
possess divine power
 Growing popularity of images depicting Christ and
the saints directly—not just figures/analogies
 Earliest Christians were opposed to any religious
statuary and often images as well—feared violating
second commandment
 Iconoclastic Controversy: Emperor Leo banned
icons in 726—replacement of images with crosses—
related to exchange with Islam
 Iconophiles triumph at 7th Ecumenical Council
(787): defense based on Christ’s true humanity
 Great flourishing of iconography in East, canons for
“writing,” veneration becomes important in piety
 Icons use an otherworldly style—try to portray the
union of divine and human natures in Christ