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The Lamb of God by Sergius Bulgakov, Boris Jakim

By Sergius Bulgakov, Boris Jakim

What's our participation within the divine humanity? In explaining this crucial doctrine, Sergius Bulgakov starts off through surveying the sphere of Christology with specified connection with the divine humanity. He considers the position of the Divine Sophia, examines the rules of the Incarnation, explores the character of Christ's divine awareness, and ponders Christ's ministries whereas on the earth. A profound dialogue of Christ's kenosis as a version for humanity rounds out this finished and worthwhile examine. The Lamb of God is without doubt one of the maximum works of Christology within the 20th century and a crowning success within the exam of the theology of divine humanity.

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This indisputable truth abides at the center of Christian life, and we are clearly conscious of it. But far from sufficiently understood is another aspect of the truth about salvation: salvation is not only personal and individual but also universal and omni-ecclesial. This is the truth about the reign of Christ in the world. The revolt of the kings and people of the earth against their Lord and Christ began long ago. In essence, this revolt dates from the very beginning of the Church; it did not immediately flare up into an open revolution, however, but by clever and sinuous wiles it tried to diminish, limit, usurp, and make impotent the coming of God in the flesh.

It is thus necessary to consider the theology of this epoch, which had numerous brilliant representatives. Their historical destinies differed: some are honored as doctors of the Church, while others are anathematized as heretics. The historian knows to what degree these characterizations represent a mixture of essential elements with accidental and even dubious ones. But one thing remains indisputable: all of these authors, irrespective of their destinies in the Church, were accomplishing a single common task, the task of creating the theology of the epoch; and their influence upon one another was so great that it is impossible to understand the theological doctrines or the council definitions without taking into account this unity and interconnectedness.

After Apollinarius's attempt to solve the problem of bi-unity, understood as the mixing of the two natures, theological thought confronts this problem in all its merciless severity: unity or duality? Theologically, it appeared that only "either/or" was possible here, where one principle suppresses or even excludes the other. There thus arises a "dialectical" Christology, which simultaneously develops in two directions that presuppose one another owing to their expressly antithetical character. Representing the Christology of unity, or the monistic Christology, are St.

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