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"New edition, revised, with a letter of St. Athanasius on the interpretation of the Psalms added as an appendix." Includes bibliographical references.
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"By any standard, this is a classic of Christian theology. Composed by St. Athanasius in the fourth century, it expounds with simplicity the theological vision defended at the councils of Nicaea and Constantinople: that the Son of God himself became "fully human, so that we might become god." Its influence on all Christian theology thereafter, East and West, ensures its place as one of the few "must read" books of Christian theology for all time."--
Two names stand above all others in the history of the early Christian church: Augustine and Athanasius. The former was from the West and contended for the doctrine of grace against Roman moralism, while the latter came from the East and became a champion of orthodoxy against Arian attacks on the doctrine of the Trinity. On the Incarnation was Athanasius’ second apologetic work, and in it he defends the Christian faith and tries to convince Jews and Greeks that Jesus was not a prophet or teacher but the Christ, the divine incarnation of God’s Word. You may find yourself reading Athanasius and thinking that the divine incarnation of Jesus is an obvious point, only to realize that, at some point, it wasn’t so obvious. Three hundred years after Jesus ascended to heaven, the Council of Nicaea was still trying to figure out exactly who Jesus was. Through his presence at the Council of Nicaea as an assistant to Alexander and his work in this writing, Athanasius helped early Christianity—indeed all Christianity—to understand something more of the mystery of our faith: God was manifested in the flesh. All Christians, directly or indirectly, have been influenced by Athanasius because of his foundational insistence of who Jesus is. There is perhaps no other Christian writing in which the coming of our Savior is proclaimed so clearly as the way of victory over death. Thanks to Athanasius, and so many other early Christian thinkers, we have a firmer footing in our own exploration and understanding of who God is and how He works.
An exploration of three of Augustine's central texts, the De Trinitate, the De Doctrina Christiana, and the Confessions elucidate the principles of Augustine's theology of language. This is done in a systematic manner, which previous scholarship on Augustine has lacked. Augustine's principles are revealed through a close reading of these three core texts. Beginning with the De Trinitate, the book demonstrates that Augustine's inquiry into the character of the human person is incomplete. For Augustine, there is a void without reference to the category of human speech, the very thing that enables him to communicate his theological inquiry into God and the human person in the De Trinitate. From here, the book examines a central work of Augustine that deals with the significance of divine and human speech, the De Doctrina Christiana. It expounds this text carefully, showing three chief facets of Augustinian thought about divine and human communication: human social relations; human self-interpretation using scripture; and preaching, the public communication of God's word. It accepts the De Doctrina Christiana as laying theoretical foundations for Augustine's understanding of the task of theology and language's meaning and centrality within it. The book then moves to Augustine's Confessions to see the principles of Augustine's theology of language enacted within its first nine books. Augustine's conversion narrative is analysed as a literary demonstration of Augustine's description of human identity before God, showing how speech and human social relations centrally mediate God's relationship to humanity. For Augustine, human identity properly speaking is ‘confessional'. The book returns to the De Trinitate to complete its analysis of that text using the principles of the theology of language uncovered in the De Doctrina Christiana and the Confessions. It shows that the first seven books of that text, and its core structure, move around the principles of the theology of language that the investigation has uncovered. To this extent, theological inquiry for Augustine - the human task of looking for God - is bound up primarily within the act of human speech and the social relations it helps to compose. The book closes with reflection on the significance of these findings for Augustinian scholarship and theological research more generally.