Eunomius. The Extant Works (Oxford Early Christian Studies) by Eunomius, Richard Paul Vaggione

By Eunomius, Richard Paul Vaggione

The 4th-century author, Eunomius of Cyzicus, is nearly the one Arian theologian whose dogmatic works have survived to any major measure. As a huge consultant of Arianism, he has supplied particular perception into the area of Arius's fans, spotting their continuation of his paintings and their feedback of it. the main whole version of Eunomius's works but released, this particular paintings includes either the particular textual content of, and the technique of entry to, all of Eunomius's surviving works and fragments. With new translations through the editor, this definitive assortment bargains a readable textual content that casts new mild at the which means and value of Arianism.

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48 (Turnhout, 1955), XV, i. 26 Why dominium? division between the two cities indicates two separable groups of people, but this division is readily evident only to the divine mind. ”13 Because of this mixture, citizens of the heavenly city must live peacefully and abide by the laws of the earthly city, which are largely directed towards the goods of this life. 14 Augustine occasionally uses dominium to refer to a relation between men, and in most instances he means to denigrate the relation as one following upon sin.

See Blythe, Ideal Government and the Mixed Constitution in the Middle Ages, p. 45. Further evidence of the disutility of dominium as a term in Aquinas’ political theory lies in his readiness to apply it to the most general sense of having “the upper hand” in social relations. See In Libros Politicorum, in Parma, vol. 245. 37 Philosophy and politics in the thought of John Wyclif for which Aristotle’s virtues are not sufficient, the king must foster the theological virtues. 55 This leads us to ask how Christ’s government is realized on earth in the answer to the ministry of the church and its relation to kingship.

548. 20 The historiography of Wyclif ’s dominium thought the civil lord’s need to make human law consistent with divine law in order to govern with true iustitia excludes Grace as a factor in the civil lord’s dominium. But Wyclif stipulates that such consistency is only possible for the Grace-favored. True human justice is an effect of Grace; it is not a substitution for it. Leff ’s criticism of Wyclif has two approaches, first, that people cannot know who has been saved and who has been damned, and second, that Wyclif as good as exempted secular rulers from his Grace-founded dominium theory.

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