st hilary hub

6, se evacuavit in sese. 47 f.; Tr. It is difficult to see what Hilary's thought was; perhaps he had not defined it to himself. [182] Cf. Tradition states that his death occurred in this Church in A.D. 666 to the Altar of which he had fled in the vain hope of escaping yellow pestilence. It was because in the central argument on behalf of the Godhead of Christ, where he had least scope for originality of thought, Hilary has never suffered himself to become a mere mechanical compiler. Förster in the Theologische Studien und Kritiken for 1888, p. 645 ff., and two full and valuable papers by Dr. Baltzer on the Theologie and Christologie of Hilary in the Programm of the Rottweil Gymnasium for 1879 and 1889 respectively. iv. 54. [329] Trin. ST. Hilary Church is located at 761 Hilary Dr in Belvedere Tiburon, CA - Marin County and is a business listed in the categories Religious Organizations and Church & Religious Associations & Organizations and offers Reconciliation Counseling.After you do business with St. Hilary Church, please leave a review to help other people and improve hubbiz. [342] 23, 25, 30; so also ix. This last is not a reference to the Macedonian heresy, but to the logical result of Arianism. ii. [188] Trin. ix. in Matthew 18:6. [170] Compare such a passage as Trin. Such knowledge makes the soul of man a dwelling rational, pure and eternal, wherein the Divine nature, whose properties these are, may eternally abide [336] . For the purposes of local government St Hilary is a parish council and elects councillors every four years. Iod, 6, cxxix. [201] Trin. ii., p. 403, n. 1, points out that this is exactly the teaching of Gregory of Nyssa. xvi., above. x. p. 302, English translation. Exterior view of St. Hilary's Catholic Church at Bryn Mawr and California Avenues (5600 north, 2800 west), 1987. [220] Trin. This was no mere pardonable excitement of feeling; it was a Christian duty and privilege to rejoice in the future destruction of his opponents. To this we owe, no doubt, the preservation of his works; writings which anticipated modern opinion would have been powerless for good in that day, and would not have survived to ours. How far, however, he was borrowing from the latter must remain doubtful, as must the question as to the originality of Athanasius. cxviii., Prolog. fin. vii. These words, round which the controversy raged, were interpreted by the orthodox as implying that at the time, and for the purpose, of creation the Father assigned new functions to the Son as His representative. 25, which recalls the gestans of Tertullian and the portans of Cyprian. vi. Psalm 53:13 fin. [241] It is very characteristic that it lies outside Cyprian's vocabulary and range of ideas. ii. See Trin. This, if it had represented Hilary's teaching in that treatise would have proved it heretical; but the whole tenour of the commentary proves that this was simply carelessness. 23. 24, cxxxiii. [396] Ib. x. 4, &c. He is also often named Jesus Christ in this connection, e.g. See the citations in Westcott's Gospel of St. John, additional note to xiv. For instance, we read that when our Lord had fasted forty days and forty nights He was afterward an hungred.' And time and opportunity are granted, for the vicissitudes of life form a progressive education; they are, if taken aright, the school, the training-ground for immortality [434] . [333] Trin. His argument obliged Him to emphasize the suffering; it was natural, though not logical, that he should sometimes insist also upon the feeling. [344] Trin. Hilarius, p. 51. Or as Hilary puts it, Trin. He recognises no change in the mode of being after the Resurrection; the passing through closed doors, the sudden disappearance at Emmaus are typical of the normal properties of His body, which could heal the sick by a touch, and could walk upon the waves [275] . ix. Because of the sin of one sentence is passed upon all [370] ; the sentence of slavery which is so deep a degradation that the victim of sin forfeits even the name of man [371] . 3; confessio is paraphrased by professa cognitio. 45. The churches in Mount’s Bay Benefice and Penzance have come together to ‘reimagine’ Christmas: on Thursday 10 December, nine schools in the Penzance area (including our own Ludgvan, Marazion and St Hilary) joined in a live-streamed Christingle from St Mary’s Church. Psalm 56:7, liii. iii. First there had been the eternal generation of the Son; then His creation for the ways and for the works of God, His appointment, which Hilary regards as equivalent in importance to another birth, to the office of Creator; next the Incarnation, the birth in time which makes Him what He was not before, namely Man [321] . 40, habens in sacramento subiectionis esse ac manere quod non est. in Psalm 61:2. cit. But since faith in the Father alone is insufficient for salvation [186] , and is, indeed, not only insufficient but actually false, because it denies His fatherhood in ignoring the consubstantial Son, Hilary's attention is concentrated upon the relation between these two Persons. x. We feel that we are in contact with a mind that has seized and holds fast the central truth of the Christian system, which at that particular crisis of the Church's history was gravely imperiled. Miracle is the attestation of His Godhead, and He who was thus superior to the powers of nature could not be subject to the sufferings which nature inflicts. reservations . Tr. 7. 27. The most important idea of this kind which he had to express was that of the Divine substance. The only true comparison that can be made is with the union between Christ, in virtue of His humanity, and the believer [195] ; such is the union, in virtue of the Godhead, between Father and Son. This is not simply by the prerogative inherent in all paternity; it is because the Father is self-existent, Himself the Source of all being [197] . were undertaken Mr. E. N. Bennett, Fellow of Hertford, and Books ix.-xi. For there are two conclusions which the careful student will certainly reach; the one that every statement and argument will be in hearty and scrupulous consonance with the Creeds, the other that, within this limit, he must not be surprised at any ingenuity or audacity of logic or exegesis in explanation and illustration of recognised truths, and especially in the speculative connection of one truth with another. Hence the relation of mankind with Christ is not through his human soul; it was the nature of universal flesh' which He took [314] that has made Him one with us in the Incarnation and in the Eucharist [315] . 23. Westcott on Cyril of Alexandria in St. John's Gospel (Speaker's Commentary), p. xcv. vhernandez@st-hilary.com We will reply as soon as we can, sorry for the inconvenience. in Psalm 17:2, 4. On the same page Dorner speaks of ever increasing return of the Logos into equality with Himself.' in Matthew 10:24, originis nostræ peccata; Tr. 39, 40, and in a few other places. This limitation of the interests of a powerful mind has enabled him to penetrate further into the mysteries of the Faith than any of his predecessors; to points, in fact, where his successors have failed to establish themselves. His Augustinianism, if it may be called so, is but one of many instances of originality, a thought thrown out but not developed. 22, A se dividuus. 2. Such is Hilary's argument, very briefly stated. [295] Trin. 6, 7; Trin. Hilary's writings contain no hint that any who are allowed to present themselves on the Day of Judgment will then be rejected. xxx., it only occurs in Instructio Psalmorum 13. For instance, Psalm cxlii. in Matt. And another criticism may be ventured. Sometimes, and especially in his later writings, when Hilary was growing more cautious and weaning himself from the influence of Origen, we are warned to be careful, not to read too much of definite dogmatic truth into every passage, to consider the context and occasion [159] . I have unfortunately not had access to Wirthmüller's work, Die Lehre d. hl. For we cannot fail to see a connection between his opinions and theirs; and it might seem that, confident in his wider knowledge, he has borrowed not only from the arguments used by Tertullian against the Monarchian Praxeas, but also from those which Tertullian assigns to the latter. x. Occasionally, and without emphasis, he mentions our Lord as the Son of David, or otherwise introduces His human ancestry [231] , but he never dwells upon the subject. A good example of his relative estimate of intellectual and moral offences occurs in the Homily on Psalm i. Trin. iv. 48, emptying Himself' might have been a single act; hiding Himself within Himself' was a sustained course of conduct. [187] Doctrine of the Person of Christ, I. ii. Harnack, Dogmengesch. [373] E.g. in Psalm 118. It may be that we are sober because we are, in a sense, disillusioned; that modern Christian thought which starts from the old premises tends to excess of circumspection. 13 ff. v. 17. viii.19 f., where the possession by Father and Son of one Spirit is used in proof of their own unity. The two natures in the Incarnate Christ are also mentioned, though, as we shall see, Hilary here also avoids a precise nomenclature. But, as we have seen, in this part of the Homily Hilary's language is destitute of theological exactness. The necessity of His guidance and aid, and the manner in which these are bestowed, is sufficiently stated, and the duty of the Christian man is copiously and eloquently enforced. 12. also Trin. We might say of Hilary, as has been said of another Father, under his treatment the Divine history seems to be dissolved into a docetic drama [307] .' 14. vii. Our capacity for knowledge, as Hilary is never tired of insisting, is so limited that we ought to be content to believe without defining the terms of our belief. ii. 3). [284] Trin. That He suffered, in the sense of having wounds and death inflicted upon Him, is a fact; that He was conscious of suffering is an inference, a supposition (putatur dolere quia patitur, Tr. [288] Trin. He Who did this thing could not cease to be what He had been before; hence His very deed in submitting Himself to the change is evidence of His unchanged continuity of existence [246] . The fact that He is given to us is a further proof of His existence. Had there been no sin, from which man needed to be saved, he would still required raising to his name and nature. It must be confessed that Hilary's illustrations of the principle are not always fortunate. 41. [263] E.g. in. The expression utriusque, naturæ persona in Trin. 18 ff., where see Robertson's notes. iii. But with this exception no English translation of Hilary's works has been hitherto attempted. But after all deductions a good deal of strong Augustinianism remains. [152] Thus in Trin. The same conclusion is constantly drawn in the Comm. Hil. [178] Trin. ), as though it referred to our whole complex manhood. In Tr. So in Trin. But the evidence that Hilary's heart, as well as his reason, was engaged in the search and defence of truth must be sought, where it will be abundantly found, in the translations given in this volume. Trin. ib. "We, the family of St. Hilary of Poitiers Church Parish, are committed to … 3; cf. We must omit also much that Hilary borrowed without question from current opinion; it is his glory that he concentrated his attention upon some few questions of supreme importance, and his strength, not his weakness, that he was ready to adopt in other matters the best and wisest judgments to which he had access. There is a good, though brief, statement of this view in Mason's Faith of the Gospel, p. 56. 35, 37, 59, Trin. [362] Tr. ii. 4, 14, 51; Tr. [175] The translation of the De Trinitate in this volume may give a somewhat false impression in this respect. Hence He spoke of Himself as the City set on a hill; the inhabitants are mankind [318] . in Psalm 125:6. in Psalm 91:10, cxviii. [283] In Tr. His sense of the value of Scripture is heightened by his belief in the sacredness of language. But though the writer may be satisfied that he has, on the whole, fairly represented Hilary's belief, it is impossible that a summary of doctrine can be an adequate reflection of a great teacher's mind. lxvii. About St. Hilary's Episcopal Church: Nursery, Nursery, Anglican, Episcopal . And I cherish the hope, that although different degrees of success have doubtless been attained by the different contributors at least no jarring discrepancy of style will be felt throughout the volume. [227] Irenæus, i. v. in Psalm 66:2; Comm. lii. 3. [391] Hilary is commenting on the words, I know, O Lord, that Thy judgments are right.'. But when we come to Hilary's explanation of this process, we can only acquit him of inconsistency in thought by admitting the ambiguity of his language. It follows that nothing less than a regeneration, the free gift of God, will avail [373] ; and the grace by which the Christian must be maintained is also His spontaneous and unconditional gift. in Matthew 18:6. 59. [157] Cf. The Creeds are no dry statement of facts which do not touch our life; the truths they contain are the revelation of God's self to us. To the minimising statements belongs his description of the evacuation as a change of apparel [237] ,' and his definition of the word form' as meaning no more than face' or appearance [238] ,'as also his insistence from time to time upon the permanence of this form in Christ, not merely in His supramundane relations, but as the Son of Man [239] . But the Passion must not be regarded simply as an attack, ending in his own overthrow, made by Satan upon Christ. Thus He is Himself not only the Author but (if the word may be used) the material of His own body [221] ; the language of St. John, that the Word became flesh, must be taken literally. [146] Those which have been in constant use in the preparation of this chapter have been an excellent article by Th. cxxix. 17. in Psalm 68:4 by the more precise metaphor of a vessel drained of its liquid contents. Cyprian often encourages the confessors to patience by the prospect of seeing the wrath of God upon their enemies; but he never gives so strong expression to the feeling as Hilary does, when he enforces obedience to our Lord's command to turn the other cheek by the consideration that fuller satisfaction will be gained if the wrong be stored up against the Day of Judgement [419] . in Psalm 118. 21, the birth is in the generation and the generation in the birth.'. in Psalm 145:1. In regard to the manner in which man is to profit by the Atonement, Hilary shews the same inconsistency as in the case of sin. Since the humanity of Christ is universal, His death was on behalf of all mankind, to buy the salvation of the whole human race by the offering of this holy and perfect Victim [376] .' Henceforth he will be no longer the compiler of the best Latin handbook of the Arian controversy, or the somewhat unsystematic investigator of unexplored regions of theology. [206] Westcott, essay on The Gospel of Creation,' in his edition of St. John's Epistles, where, however Hilary is not mentioned. The specimens of the Commentary on the Psalms were translated by the Rev. That which connects them and gives them reality is the one Person, the object of thought and faith. [333] Trin. But such expressions are rare; hominem ad sumpsit is the normal phrase. But here the distinction must be made, which will presently be discussed, between the two kinds of suffering, that which feels and that which only endures. Trin. This high estimation of sound knowledge was due, no doubt, to the intellectual character of the Arian conflict, in which each party retorted upon the other the charge of ignorance and folly; and it must have been confirmed by the observation that some who were conspicuous for the misinterpretation of Scripture were notorious also for moral obliquity. [170] Compare such a passage as Trin. Yet God has a perfect, immutable goodness of which human goodness, though real, falls infinitely short, because He is steadfast and we are driven by varying impulses [360] . It is the nature of the One that He should be Father, of the Other that He should be Son; this nature is co-eternal with Themselves, and therefore the One is co-eternal with the Other. But Hilary wasn't not fighting a war of words, but a battle for the eternal life of the souls who might hear the Arians and stop believing in the Son of God, their hope of salvation.. vi.18, 19. The unity is also strongly put in Trin. substance) than God. [200] Trin. These works included the endurance of such suffering -- in the sense, of course, which Hilary attaches to the word -- as no one who was not more than man could bear. of Hilary are rather exceptionally early and good. in Psalm 138:3. To the Greek-speaking world outside Egypt the error which he and Paul of Samosata had taught, that God is one Person, was still the most dangerous of falsehoods; the supreme victory of truth had not been won in their eyes when Arius was condemned at Nicæa, but when Paul was deposed at Antioch. 14, 15. ii. Vigils and fasts and acts of mercy are the methods advocated by Hilary for such attainment. And even Gregory the Great could not surpass the prosaic grotesqueness with which Hilary declares it impious to suppose that God would feed the young ravens, foul carrion birds [164] ; and that the lilies of the Sermon on the Mount must be explained away, because they wear no clothing, and because, as a matter of fact, it is quite possible for men to be more brightly attired than they [165] . This is a lesson learnt from Origen; and the false antithesis between the nature and the name of God, of which, according to the Arians, Christ had the latter only, made it of special use to Hilary [173] . We find in Hilary the premises from which the Divinity of the Holy Ghost is the necessary conclusion [345] ;' and there is reason to believe that he would have stated the doctrine of the Procession in the Western, not in the Eastern, form [346] ; but we find a certain willingness to keep the doctrine in the background, which sufficiently indicates a failure to grasp its cardinal importance, and is, however natural in his circumstances and however interesting as evidence of his mode of thought, a blemish to the De Trinitate, if we seek in it a balanced exposition of the Faith [347] . While He was in the cradle He upheld the worlds [233] . We shall find him often accepting the common stock of Christian ideas of his age, without criticism or attempt at improvement upon them; often paraphrasing in even more emphatic language emphatic and apparently contradictory passages of Scripture, without any effort after harmony or balance. 11, 39, x. For no portion of her substance, he distinctly says, was taken into the substance of her Son's human body [224] ; and elsewhere he argues that St. Paul's words made of a woman' are deliberately chosen to describe Christ's birth as a creation free from any commingling with existing humanity [225] . 69, God is One not in Person, but in nature,' Trin. Not merely is the one Christ perfect Man and perfect God, but the whole Son of Man is the whole Son of God [300] . [351] Ib. [200] Trin. xii. in Psalm 68:1, he dwells upon Christ's endurance of pain. [317] Tr. [367] Ib. This doctrine reconciles all our Lord's statements in the Gospel of St. John concerning His own and His Father's work. ix. It aims at providing an all-round primary education for Hong Kong children. In the Instructio Psalmorum, 6, he speaks in more usual language;--adventus Domini ex virgine in hominem procreandi, and also in some other passages. The unity of glory departed through His obedience in the Dispensation. in Psalm 2:11, 25. [323] Tr. Thus, negatively if not positively, the Septuagint must guide our judgement [162] . His interpretation of the letter, though not of the spirit, of Scripture must be dismissed; interesting as it always is, and often suggestive, it was not his own and was a hindrance, though he did not see it, to the freedom of his thought. Dorner's great work on the Doctrine of the Person of Christ, in the English translation, with the Dogmengeschichte of Schwane (ed. 2, in vitium vitio coaretamur alieno. Hence He assumed one which had for habits what are necessities to us, in order to demonstrate to us its reality [260] . [382] Trin. 2 f. [397] Ib. But he is influenced (see especially p. 404) by the desire to save Hilary's consistency rather than to state his actual opinion. But often expressed and always present in Hilary's thought, for the coherence of which it is necessary, is the correlative notion of the dispensation, whereby Christ seemed for our sake to be less than He truly was. 25, perfecta nativitas. 5. 38. 301 n.[286] The words are Förster's, op. [172] E.g. It may seem not merely inadequate as theology, but philosophical rather than Christian; and its aim is, indeed, that of strengthening man's sense of moral responsibility and of heightening his courage to withstand temptation. He would still have true humanity, but this humanity would be raised to the level of association with the Father. in Matt. [180] Tr. 13. No further change will be possible within the Person of Christ, for his humanity, already in harmony with the Godhead, will now be transmuted. The word Image,' also a part of the revelation, is another proof of the distinction; an object and its reflection in a mirror are obviously not one thing. Gamurrini, p. There are many equally emphatic statements throughout his writings. in Psalm 118. prolog. In his effort to render a reason for his belief Hilary's constant appeal is to Scripture; and he avails himself freely of the thoughts of earlier theologians. Bigg, Christian Platonists, p. 71, gives other sources, by which Hilary is less likely to have been influenced, from which he may have derived this teaching. Corporatiois used of man's dwelling in a body in Trin. 4 fin., where he mentions Christ's former nature, i.e. Like Cyprian, again, he denounces the wearing of gold and jewellery [416] , and the attendance at public places of amusement. He might be said to be the one Latin theologian before the age of St. Augustine and St. Leo. 23, 47 in. It is obvious that Hilary's theory offers a perfect defence against the two dangers of the day, Arianism and Apollinarianism. xi. [311] Isaiah 45:12, the Old Latin, translated from the LXX., having the singular. In the interests of orderly sequence not only must he be represented as sometimes more consistent than he really is, but the play of thought, the undeveloped suggestions, often brilliant in their originality, the striking expression given to familiar truths, must all be sacrificed, and with the great part of the pleasure and profit to be derived from his writings. While it separated Him from the Father, it united Him to men. in Psalm 119:20, cxxxiv. First, he is made after the likeness of God. This is not the only coincidence between him and Clement. 14, concursus utriusque formæ. in Psalm 118. [179] Tr. x. We may illustrate the purpose of Hilary by comparing his method with that of the author of a treatise on Astronomy without Mathematics. This desultory mode of composition had its advantages in life and warmth of present interest, and gives to Hilary's writings a value as historical documents which a formal and comprehensive treatise would have lacked. 17. Our nature is capable of knowing Him, as the eye is capable of sight; and the gift of the Spirit is to the soul what the gift of light is to the eye. The Introduction and the translation of De Trinitate i.-vii. 18 f. and often, especially in the Comm. x. In fact, the standard of life which Hilary sets in the Homilies on the Psalms is very high. It must be for all, as Hilary had found it for himself, a privilege as well as a duty. in Psalm 67. he speaks of the passion, the cross, the death, the burial of God.

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