By Steven A McKinion
This quantity bargains with the christology of fifth-century pastor and theologian Cyril of Alexandria, relatively because it pertains to Apollinarianism and Nestorianism. extra in particular, it explores using a plethora of pictures to demonstrate his figuring out of the secret of Christ. The publication strains the history of his analogies within the philosophers and the Scriptures. integrated are sections on Cyril's knowing and use of the Scriptures, and the meant strength of pictures in his theology. the ultimate half is a re-reading of his christology in the course of the lens of his christological imagery. Historians of Christian theology and dogma will discover a distinctive inspect the be aware photographs Cyril makes use of and the image of Christ the exhibit.
Read or Download Words, Imagery, and the Mystery of Christ: A Reconstruction of Cyril of Alexandria's Christology (Supplements to Vigiliae Christianae, V. 55) PDF
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Extra info for Words, Imagery, and the Mystery of Christ: A Reconstruction of Cyril of Alexandria's Christology (Supplements to Vigiliae Christianae, V. 55)
Example text
39 +0 41 Col1lmWllarium in OSlam prrJPMlam (PC 71: 12H). 47 Com11ll1llarium in lsawnI proplutum (pC 70:565C). IMAGES AND CYRIL'S USE OF SCRIPTURE '9 the flower, if the 9Eropia TtVEulla'tlK"f] is to be found. 44 Thi~ i~ not allf'gory or tropology, wherein the obvious is merely a symbol of that which is hidden. Rather, both intervretations are legitimate. 45 Whereas a perspective of the text that sees only the historical components of it, and therefore obtains only the historical meaning, a perspective which looks for what lies behind the icrtopia discovers the spiritual meaning.
AJlhough Cyril recognised and aflinned the transcendence of God and the distinction between the Creator and the creaLUre, he does not infcr from this that a complete separation exists such that God is incapablc of working really and truly within his creation. Quite the opposite is true: God must be understood to work within our time and space, othenvise the entire system of kerlOsls, whereby God himself becomes human in order to rcdccm humankind, is undcnnined. In addition, the lncarnation is a reality, rather than a elocetic manifestation.
5O As such, the inner meaning of the text is hidden and obscure. This is not implying that the Jews, to whom the Scripture was originally given, were capable of interpreting the enigma according to its revelatory purpose. Rather, the meaning is "present" in the textwithout any spatial or physical connotations intended-even when it is interpreted according to its prescriptive purpose. The spiritual meaning is that which makes more clear the mystery of Christ. The revelatolY perspective is an Incarnational perspective, wherein the Incarnation becomes the medium by which one interprets the Old Testament.
