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The "Heavenly Trinity" joined to the "Earthly Trinity" through the Incarnation of the Son – The Heavenly and Earthly Trinities by Murillo (c. 1677)Subordinationism is a Trinitarian doctrine wherein the Son (and sometimes also the Holy Spirit) is subordinate to the Father, not only in submission and role, but with actual ontological subordination to varying degrees. [1]
In Christianity, the Logos (Greek: Λόγος, lit. 'word, discourse, or reason') [1] is a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. In the Douay–Rheims, King James, New International, and other versions of the Bible, the first verse of the Gospel of John reads:
Origenism refers to a set of beliefs attributed to the Christian theologian Origen. [1] The main principles of Origenism include allegorical interpretation of scripture, pre-existence, and subordinationism. [2] Origen's thought was influenced by Philo the Jew, Platonism and Clement of Alexandria. [3] [4] [5] [1]
In 4th-century Christianity, the Anomoeans [1] / ˌ æ n ə ˈ m iː ə n z /, also known as Heterousians / ˌ h ɛ t ə r ə ˈ j uː ʒ ə n z /, Aetians / eɪ ˈ iː ʃ ə n z /, or Eunomians / j uː ˈ n oʊ m i ə n z /, were a sect that held to a form of Arianism: that Jesus was neither of the same nature as God the Father nor a similar nature to God the Father (homoiousian)—the latter ...
Fragments from Books 3.1 and 4.1–3 of Origen's Greek original are preserved in Origen's Philokalia. [129] A few smaller quotations of the original Greek are preserved in Justinian's Letter to Mennas. [129] The vast majority of the text has only survived in a heavily abridged Latin translation produced by Tyrannius Rufinus in 397. [129]
Eternal functional subordination (EFS) or Eternal subordination of the Son (ESS) is a Trinitarian doctrine which proposes a hierarchy within the trinity, where though the Son is ontologically equal to the Father, he is subordinate in role, obeying the Father in eternity.
Paul taught that Jesus was born a mere man, but that he was infused with the divine Logos or word of God. Hence, Jesus was seen not as God-become-man but as man-become-God. In his Discourses to Sabinus of Spoleto, of which only fragments are preserved in a book against heresies ascribed to Anastasius, Paul writes:
In the book, Augustine took the view that everything in the universe was created simultaneously by God, and not in seven days like a plain account of Genesis would require. He argues that the six-day structure of creation presented in the book of Genesis represents a logical framework, rather than the passage of time in a physical way.