Doctrine of the Trinity Research Papers (original) (raw)

Reviews the historical origins and principal elements of Karl Rahner's critique of Thomas Aquinas and Bernard Lonergan. Argues that Rahner's critique fails to come to terms with the basic problematic of Trinitarian theology, and... more

Reviews the historical origins and principal elements of Karl Rahner's critique of Thomas Aquinas and Bernard Lonergan. Argues that Rahner's critique fails to come to terms with the basic problematic of Trinitarian theology, and misunderstands the significance of Thomas Aquinas's achievement.

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the... more

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

A close study of Bonaventure's understanding of the primacy and relations of God the Father

Contrary to much of the recent literature on the trinitarian theology of John Owen, which often ascribes radical personal distinction to his account of triune relations and actions, this paper argues that Owen's account of distinct divine... more

Contrary to much of the recent literature on the trinitarian theology of John Owen, which often ascribes radical personal distinction to his account of triune relations and actions, this paper argues that Owen's account of distinct divine persons and trinitarian actions ought not to be contrasted with his theological forebears: Augustine, Thomas Aquinas and Calvin. Instead, his account of trinitarian ontology and operation is thoroughly consistent with (and dependent upon) the Augustinian principles that these interpreters suspect Owen is rejecting. The argument unfolds by presenting four putative points of strong personal distinction in John Owen's trinitarian theology and then reinterpreting each of the themes and passages that these four points are supposedly rooted in, evidencing his Augustinian account of trinitarian unity and distinction.

This article will research the philosophical system known as Thomism to ascertain whether it will support the Doctrine of the Trinity in light of God’s simplicity. An emphasis will be made on what kinds of distinctions and relations are... more

This article will research the philosophical system known as Thomism to ascertain whether it will support the Doctrine of the Trinity in light of God’s simplicity. An emphasis will be made on what kinds of distinctions and relations are possible among the Divine Persons as stated by Thomism without violating God’s simplicity.

This thesis loactes a Christian rationale for human well-being in relation to the doctrine of the triune God. Specifically, this theological inquiry examines the triune God’s work in, and for, creation with a view to identifying the... more

This thesis loactes a Christian rationale for human well-being in relation to the doctrine of the triune God. Specifically, this theological inquiry examines the triune God’s work in, and for, creation with a view to identifying the characteristics and dynamics of divine well-being through the intra-trinitarian movement of gift and receipt. This gifting and receiving within the Godhead is identified as ‘Divine self-enrichment’ — defined as God enriching God in the perfection and fullness of God. The mode through which Divine self-enrichment occurs is essentially kenotic. The thesis provides an extended inquiry into the theological logic of kenotic-enrichment, and its implications for human well-being. In particular, the thesis argues that the pattern of kenotic-enrichment is to be discerned in the dynamic economy of God in creation and human life. When humanity exhibits characteristics of kenotic-enrichment identified in the economic Trinity, there we see intimations of the work of God. In this sense, the archetype of divine enrichment is antecedently operative in the creation; where kenotic-enrichment conditions created well-being. The thesis, therefore, argues that a theology of triune self-enrichment provides an alternate, and complementary, theological paradigm for Christian rationale and praxis of international development and humanitarian aid.

Basic Teaching on the Holy Spirit: Person, Presence, Purity, and Power

This book explores how first- and second-century Christians read the Old Testament in order to differentiate the one God as multiple persons. The earliest Christians felt they could metaphorically “overhear” divine conversations between... more

This book explores how first- and second-century Christians read the Old Testament in order to differentiate the one God as multiple persons. The earliest Christians felt they could metaphorically “overhear” divine conversations between the Father, Son, and Spirit when reading the Old Testament. When these snatches of dialogue are connected and joined, they form a narrative about the unfolding interior divine life as understood by the nascent church. What emerges is not a static portrait of the triune God, but a developing story of divine persons enacting mutual esteem, voiced praise, collaborative strategy, and self-sacrificial love. This conversational divine story is explored as it ebbs and flows across the cosmos and through time. The result is a Trinitarian biblical and early Christian theology. While tracing this story, it is simultaneously argued that a new historical model is required for the New Testament and other early sources to explain how the doctrine of the Trinity first emerged—a model rooted in a little-known person-based ancient reading technique called prosopological exegesis. It is shown that prosopological exegesis is present throughout the earliest strata of Christian literature. This calls into question proposals that suggest Christology developed over time in the earliest church from low—Jesus as merely a messianic claimant—to high—Jesus as the preexistent Son of God. To the contrary, in agreement with Richard Bauckham’s Christology of Divine Identity (but simultaneously taking a different approach), it is argued that the earliest Christology was the highest. Keywords: Trinity, Christology, Christology of Divine Identity, prosopological exegesis, person, dialogue, Son of God, New Testament, Old Testament, early Christian

Cyril of Alexandria left to posterity a sizable body of exegetical literature. This monograph attempts to reconstruct his theology of Scripture in order to suggest that his exegetical practice is inseparable from, and must be interpreted... more

Cyril of Alexandria left to posterity a sizable body of exegetical literature. This monograph attempts to reconstruct his theology of Scripture in order to suggest that his exegetical practice is inseparable from, and must be interpreted in light of, his overarching theological vision. I argue that the most important intellectual factor shaping his exegesis is his Christologically focused, pro-Nicene Trinitarianism, an inheritance that he received from fourth-century authors. Cyril’s appropriation of pro-Nicene thought is evident in his theology of revelation and his theology of exegesis. Revelation, in his understanding, proceeds from the Father, through the Son, and in the Spirit, following the order of Trinitarian relations. Moreover, within this Trinitarian scheme, the incarnate Son functions as the central agent and content of divine revelation, a status that further implies the centrality of the gospels in the canon of Scripture. Corresponding to this movement of God towards humanity in revelation is humanity’s appropriation of divine life according to a reverse pattern—in the Spirit, through the Son, unto the Father. This scheme applies broadly to Cyril’s soteriology, but also to his understanding of exegesis, since he regards biblical interpretation as a means of participating in the divine life. More specifically, this Trinitarian pattern implies that the Spirit is required to read Scripture properly, and that in the act of interpretation the Spirit directs the reader to a Christological reading of Scripture, through which the believer beholds the incarnate Son, the exemplar of virtue and the perfect image of the Father, and accordingly advances in both virtue and knowledge. This process continues until the final eschatological vision when the types and riddles of Scripture will be done away with in light of the overwhelming clarity of the Trinitarian vision.

This is a sort of Venn diagram I devised in conjunction with my paper, "Key Themes in Orthodox Theology and Spirituality." It attempts to represent, graphically, the inter-relationship of three key aspects of Orthodox theology: the... more

This is a sort of Venn diagram I devised in conjunction with my paper, "Key Themes in Orthodox Theology and Spirituality." It attempts to represent, graphically, the inter-relationship of three key aspects of Orthodox theology: the nature of the Trinity, theosis, and the energies / essence distinction. As with all such graphical simplifications, it produces helpful clarity in some areas at the possible expense of glossing over important distinctions in others!

Erasmus's 1516 Latin–Greek New Testament edition differed from the Latin Vulgate in several ways. A small number of textual variants with doctrinal implications involved Erasmus in considerable controversy. Medieval Western theologians... more

Erasmus's 1516 Latin–Greek New Testament edition differed from the Latin Vulgate in several ways. A small number of textual variants with doctrinal implications involved Erasmus in considerable controversy. Medieval Western theologians had often relied on the " Johannine Comma " (the long reading of 1 John 5.7-8), established in the Latin Vulgate during the late Middle Ages, as an important scriptural foundation for the doctrine of the Trinity. However, when Erasmus showed that this variant was not present in the Greek manuscript tradition, he was accused of promoting Arianism. Eras-mus's debates with the cleric Edward Lee and the textual critic Jacobus Stunica exposed tensions between theologians, jealous of their authority in scriptural interpretation, and humanists, who claimed to understand the Bible better than theologians by virtue of their philological skills. This article concludes by exploring the Inquisition's failed attempt to find a consensus on this issue in 1527.

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah... more

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah Tritunggal secara lengkap seperti yang kita miliki sekarang belum di jumpai dalam tulisan Bapa-bapa Rasuli, antara lain Clement dari Roma, Ignatius, Polycarp. Konsep Allah Tritunggal baru mulai terlihat dalam tulisan Bapa-bapa Gereja pada abad ke-2 dan ke-3 seperti Justin Martyr, Irenaeus dan Tertullian. Dalam sejarah perkembangan doktrin Allah Tritunggal dari abad ke-2 sampai abad ke-5, pada awalnya perdebatan teologis berlangsung antara Gereja dengan ajaran heretic modalisme, yang berpandangan bahwa Allah Bapa, Allah Anak dan Allah Roh Kudus adalah satu pribadi Allah dengan tiga peran. Ajaran ini dilawan oleh Tertullian. Pada tahap berikutnya Gereja berhadapan dengan ajaran heretic Arianisme yang menyangkal bahwa Yesus Kristus adalah Allah sejati, sehingga terselenggara Konsili di Nicaea (325), yang kemudian merumuskan Pengakuan Iman Nicaea. Salah seorang Bapa Gereja yang berperan penting dalam konsili Nicaea adalah Athanasius. Di dalam Pengakuan Nicaea ditegaskan bahwa Yesus Kristus adalah Anak Allah, Allah sejati dari Allah sejati, yang mempunyai substansi yang sama dengan Allah Bapa. Setelah Konsili Nicaea, ternyata Arianisme tetap berkembang dan di dalam periode ini Bapa-bapa Kapadokia meneruskan perjuangan Athanasius. Pertikaian teologis dengan Arianisme berakhir di dalam Konsili Konstantinopel (381). Pada masa yang sama, perdebatan teologis lainnya yang dihadapi oleh Gereja adalah dengan ajaran heretic Macedonianisme, yang tidak percaya bahwa Roh Kudus juga adalah Allah sejati. Perdebatan ini juga diselesaikan dalam Konsili Konstantinopel. Perdebatan teologis berikutnya berlangsung ketika Gereja harus menghadapi ajaran heretic Apollinarisme, yang menyangkal bahwa Yesus Kristus mempunyai jiwa manusia (human soul). Apollinarisme juga juga ditolak dalam Konsili Konstantinopel Sesudah itu, Gereja bergumul untuk memahami natur dan pribadi Kristus. Pergumulan ini dipicu oleh ajaran heretic Nestorianisme yang berpandangan bahwa Yesus Kristus mempunyai dua pribadi dan dua natur yang terpisah serta natur gabungan Allah dan manusia di dalam diriNya. Ajaran heretic ini ditolak di dalam konsili Efesus (431). Dan terakhir, Gereja menghadapi ajaran heretic monofisit yang berpandangan bahwa Yesus Kristus hanya mempunyai satu natur. Ajaran ini kemudian ditentang di dalam Konsili Chalcedon (451), dimana para Bapa Gereja mencapai pemahaman serta perumusan final mengenai dua natur (Allah dan manusia) di dalam satu Pribadi Yesus Kristus, yang diyakini oleh Gereja Universal hingga hari ini. Pada pertengahan masa antara Konsili Nicaea dan Konsili Konstantinopel, hiduplah seorang Bapa Gereja Agustinus (354-430), yang memformulasikan doktrin Allah Tritunggal secara lebih rinci dan komprehensif di dalam bukunya, On the Trinity. Dengan demikian Gereja Universal kini memiliki warisan mengenai doktrin Allah Tritunggal dari Agustinus dan mengenai dua natur Kristus dari Konsili Chalcedon.

There are some who see art as a supplement to our lives; art is considered the activity of the wealthy. History, however, shows the contrary: it shows that since the time of the first primitive cultures, humans needed art–especially... more

There are some who see art as a supplement to our lives; art is considered the activity of the wealthy. History, however, shows the contrary: it shows that since the time of the first primitive cultures, humans needed art–especially visual art–even before they developed a written language. Human needs to see in order to understand, and they want their senses to witness all the ideas in their minds. The divinity has never been far from these attempts; all cultures try to picture the god that they believe in; even Moses wanted to see the God who talks to him.
Christianity did not deactivate this desire in human beings but rather used it in a brilliant way to aid the faithful to worship the unseen God. In his “Letter to Artists,” his holiness Pope John Paul II says that the Church needs art, and art needs the Church: art makes the invisible world of God visible through the attractiveness of beauty.2 During the rise of Christianity, early Christians tried to present their faith by writing and through signs and symbols, as exemplified by the art of the catacombs.
First, this paper will briefly discuss the early attempts to represent the Trinity with all their theological successes and failures: from the symbolic representation to the anthropomorphic representation, which may be separated into the vertical and the horizontal and which was highly developed through the centuries. Finally, the vertical representation of the Throne of Grace will be discussed from a theological viewpoint in order to show that it may be theologically considered as the most accurate representation of the Trinity.

The doctrine of the Trinity was articulated by the Church fathers in the councils of Nicea (325 AD) and Constantinople (381 AD), which penned the Nicene Creed. We will see that Nicene Trinitarianism teaches that the Trinity is three... more

The doctrine of the Trinity was articulated by the Church fathers in the councils of Nicea (325 AD) and Constantinople (381 AD), which penned the Nicene Creed. We will see that Nicene Trinitarianism teaches that the Trinity is three hypostases and one ousia, terms often translated as three persons and one essence, substance, or being. These terms, in their ancient Greek context, indicate that the Trinity is three subjects who share a single nature. However, this formulation naturally raises the question whether Nicene Trinitarianism is monotheistic. In affirmation of Nicea’s monotheism, we will see that all three uses of the word “God” in Christian theology are singular, despite the Trinitarian plurality of subjects. Hence, Nicene Trinitarianism is rightly labeled monotheistic, even though it is a unique type of monotheism. We will then look at three important differences between God and creatures that must be kept in mind for a proper understanding of Nicene Trinitarianism. These are (1) the divine subjects are not spatially or materially separated the way created individuals are; (2) the divine subjects, unlike created individuals, are distinguished by their relations to one another and not by material accidents of size, color, or location; and (3) because the divine subjects are differentiated by their relations, they, unlike created individuals, have no autonomous existence apart from one another.

A critical review on Moltmann's "The Trinity and the Kingdom"

The last forty years have witnessed a burgeoning interest in the rhetorical aspects of Tertullian’s various compositions, including strong interest in the structures present in Adversus Praxean. And yet a straightforward and convincing... more

The last forty years have witnessed a burgeoning interest in the rhetorical aspects of Tertullian’s various compositions, including strong interest in the structures present in Adversus Praxean. And yet a straightforward and convincing analysis of the architecture of this piece has proven elusive, though not for lack of proposals. What has yet to be articulated is that Tertullian has provided the key to unlocking the overarching scheme in the opening words of the document’s body. By examining the Son’s existence utilizing standard rhetorical bases recognized by Cicero and Quintilian, Tertullian answers the questions of ‘whether the Son exists’, ‘who he is’, and ‘how he exists’. The body of this treatise is spent on these enquiries, and the resulting answers advance Tertullian’s theological affirmations of how the Son (and Spirit) relate to the Father in such a way that the monotheistic Trinity affirmed by the rule of faith is to be understood. This essay provides an outline of Adversus Praxean drawn from the structural elements Tertullian the rhetor used to win a sympathetic hearing from his readership, to secure a favorable disposition toward his theological agenda, and to articulate his own trinitarian vision. We shall see that Adversus Praxean is an attempt to provide an adequate articulation of a divine monarchy which maintains the unity of God (against polytheism) while upholding necessary distinctions (against Praxean modalism), all in accord with Scriptural and confessional data.

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah... more

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah Tritunggal secara lengkap seperti yang kita miliki sekarang belum di jumpai dalam tulisan Bapa-bapa Rasuli, antara lain Clement dari Roma, Ignatius, Polycarp. Konsep Allah Tritunggal baru mulai terlihat dalam tulisan Bapa-bapa Gereja pada abad ke-2 dan ke-3 seperti Justin Martyr, Irenaeus dan Tertullian. Dalam sejarah perkembangan doktrin Allah Tritunggal dari abad ke-2 sampai abad ke-5, pada awalnya perdebatan teologis berlangsung antara Gereja dengan ajaran heretic modalisme, yang berpandangan bahwa Allah Bapa, Allah Anak dan Allah Roh Kudus adalah satu pribadi Allah dengan tiga peran. Ajaran ini dilawan oleh Tertullian. Pada tahap berikutnya Gereja berhadapan dengan ajaran heretic Arianisme yang menyangkal bahwa Yesus Kristus adalah Allah sejati, sehingga terselenggara Konsili di Nicaea (325), yang kemudian merumuskan Pengakuan Iman Nicaea. Salah seorang Bapa Gereja yang berperan penting dalam konsili Nicaea adalah Athanasius. Di dalam Pengakuan Nicaea ditegaskan bahwa Yesus Kristus adalah Anak Allah, Allah sejati dari Allah sejati, yang mempunyai substansi yang sama dengan Allah Bapa. Setelah Konsili Nicaea, ternyata Arianisme tetap berkembang dan di dalam periode ini Bapa-bapa Kapadokia meneruskan perjuangan Athanasius. Pertikaian teologis dengan Arianisme berakhir di dalam Konsili Konstantinopel (381). Pada masa yang sama, perdebatan teologis lainnya yang dihadapi oleh Gereja adalah dengan ajaran heretic Macedonianisme, yang tidak percaya bahwa Roh Kudus juga adalah Allah sejati. Perdebatan ini juga diselesaikan dalam Konsili Konstantinopel. Perdebatan teologis berikutnya berlangsung ketika Gereja harus menghadapi ajaran heretic Apollinarisme, yang menyangkal bahwa Yesus Kristus mempunyai jiwa manusia (human soul). Apollinarisme juga juga ditolak dalam Konsili Konstantinopel Sesudah itu, Gereja bergumul untuk memahami natur dan pribadi Kristus. Pergumulan ini dipicu oleh ajaran heretic Nestorianisme yang berpandangan bahwa Yesus Kristus mempunyai dua pribadi dan dua natur yang terpisah serta natur gabungan Allah dan manusia di dalam diriNya. Ajaran heretic ini ditolak di dalam konsili Efesus (431). Dan terakhir, Gereja menghadapi ajaran heretic monofisit yang berpandangan bahwa Yesus Kristus hanya mempunyai satu natur. Ajaran ini kemudian ditentang di dalam Konsili Chalcedon (451), dimana para Bapa Gereja mencapai pemahaman serta perumusan final mengenai dua natur (Allah dan manusia) di dalam satu Pribadi Yesus Kristus, yang diyakini oleh Gereja Universal hingga hari ini. Pada pertengahan masa antara Konsili Nicaea dan Konsili Konstantinopel, hiduplah seorang Bapa Gereja Agustinus (354-430), yang memformulasikan doktrin Allah Tritunggal secara lebih rinci dan komprehensif di dalam bukunya, On the Trinity. Dengan demikian Gereja Universal kini memiliki warisan mengenai doktrin Allah Tritunggal dari Agustinus dan mengenai dua natur Kristus dari Konsili Chalcedon.

Analytic theologians have proposed numerous "solutions" to the Logical Problem of the Trinity (LPT), mostly versions of Social Trinitarianism (ST) and Relative Identity Trinitarianism (RI). Both types of solution are controversial, but... more

Analytic theologians have proposed numerous "solutions" to the Logical Problem of the Trinity (LPT), mostly versions of Social Trinitarianism (ST) and Relative Identity Trinitarianism (RI). Both types of solution are controversial, but many hold out hope that further "Trinitarian theorizing" may yield some as yet unimagined, and somehow importantly different, solution to the LPT. I first give a precise definition of the LPT and of what would count as a solution to it. I then show how, though there are infinitely many possible solutions, all solutions can be grouped together into a finite, exhaustive taxonomy, based precisely on those features which make them either controversial, heretical, or inconsistent. The taxonomy reveals why ST and RI have been the major proposed solutions, and also proves that there can be no importantly different, new solutions to the LPT.

The Kindergarten Sabbath School teacher may have done thorough preparation to teach the lesson that Sabbath; but, she was probably at a loss for words, when, right after she had talked about Jesus, one of the children interjected: "Jesus... more

The Kindergarten Sabbath School teacher may have done thorough preparation to teach the lesson that Sabbath; but, she was probably at a loss for words, when, right after she had talked about Jesus, one of the children interjected: "Jesus is not God; He is only 'the son of God'!" This hyper-literalistic perspective should not surprise any Seventh-day Adventist who is cognizant of the view of some early pioneers of this denomination. Even that foremost Bible scholar, John Nevins Andrews, who served as editor of the official church paper, the Review and Herald, wrote against the trinity notion. In an article regarding the identity of Melchizedek in Hebrews 7, he argued that the words "having neither beginning of days" (vs. 3) cannot be taken as literal, since every being in the universe except for God the Father has a beginning. Ironically, it is in this very context that Andrews himself, taking the phrase "Son of God" as extremely literal, wrote: "And as to the Son of God, he would be excluded also, for he had God for his Father, and did, at some point in the eternity of the past, have [a] beginning of days." It is the overly-literal perspective of that kindergartener and even some early Adventist pioneers, as well as the more recent challenges raised by other non- and anti-trinitarians, that have inadvertently provided an impetus for this research.

The idea of church is misunderstood by most, abused by some, and usually somewhat imbalanced by the rest. What we believe and confess about Theology Proper, as well as other doctrines, informs and shapes our ecclesiology, not merely in... more

The idea of church is misunderstood by most, abused by some, and usually somewhat imbalanced by the rest. What we believe and confess about Theology Proper, as well as other doctrines, informs and shapes our ecclesiology, not merely in theory but also in practice. This paper seeks to defend a particularly baptist (as opposed to paedobaptist, as well as presbyterian, catholic, or orthodox) ecclesiology stemming from a Trinitarian view of Theology Proper.

A partir da ideia de trindade criativa de Dorothy L. Sayers e da concepção agostiniana de Trindade, tentaremos mostrar que em O Silmarillion de J.R.R. Tolkien existem vestígios da Trindade cristã refletidos em Eru Ilúvatar, o Deus Criador... more

A partir da ideia de trindade criativa de Dorothy L. Sayers e da concepção agostiniana de Trindade, tentaremos mostrar que em O Silmarillion de J.R.R. Tolkien existem vestígios da Trindade cristã refletidos em Eru Ilúvatar, o Deus Criador na mitologia tolkieniana. Mantendo nossa atenção na criação dos anãos por Aulë e na dissonância causada por Melkor na canção dos Ainur, mostraremos a necessidade para a lógica interna da subcriação tolkeniana, em que Eru subsiste em mais de uma pessoa, semelhantemente à doutrina cristã da Trindade.

Christology is the foundation and center of Christianity. This paper begins a clear and unambiguous presentation of who Christ was in eternity past, whom Christ was when he walked the Earth, and what Christ came to do. Christ’s... more

Christology is the foundation and center of Christianity. This paper begins a clear and unambiguous presentation of who Christ was in eternity past, whom Christ was when he walked the Earth, and what Christ came to do. Christ’s incarnational life, death, resurrection, and ascension are the foundation of Christology. Without these four events Christology looses its universal reconciliation (Gk. aποκατάστασις πάντως) for all of creation, and Christianity falls into ruin.
The claim that Christ died to reconcile the world rests upon who Christ is. That is, Christology will inform Christian beliefs regarding the all-important work, acceptance, status, and accessibility of aποκατάστασις πάντως as provided by Christ. To be wrong here is to miss the mark and to believe an invention or myth.
Although human words are inadequate, divine revelation in the Bible, as debated and establish by councils, creeds, and doctrine, make great, progressive attempts. As discussed here these include Jesus Christ as the second person of the Trinity, the Messiah, pre-existence, and co-equality with the Father and Spirit, incarnation, fully God and fully man (the God-man). Jesus lived as a man in every way except that he was without sin. By living without sin, Jesus became the victor to reconcile the world. His resurrection was a seal of God’s acceptance of that victory. He ascended to the right hand of God the Father, and he will soon return to receive his redeemed and have all put under his feet and made right.
The following is a small survey. Full listing and consideration of all Christology has filled thousands of books, lectures, and fueled multitudinous debates. Christology has occupied the greatest Christian minds for millennia and will continue to do so until Christ returns.