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By James Reich

Judas Iscariot is the ancient image of betrayal. yet what particularly occurred on the backyard of Gethsemane? What rather forced Judas to hold himself from a tree? I, Judas reimagines Iscariot's dating to Jesus Christ and explores Judas's orchestration of the frilly con of the divinity of Jesus Christ, subverting the legend of Judas as he inhabits a few of our such a lot infamous literary and old figures of their darkest hours. Custer, Sexton, Van Gogh: those recognized suicides converge in the course of the determine of Judas in a state-of-the-art piece of fiction that exposes the risks of looking common truths in fable.

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Moreschini, pp. 173–181; eds. Stewart-Rand-Tester, pp. 16–31). For a closer account of Augustine’s and Boethius’ use of relations in trinitarian theology, see Jordan 1984, pp. 20–31; Andrews 1986; Andrews 1988, 245–255, 309–310. , Augustine, De trinitate V, 2, 3 (CCSL 50, pp. 207–208); Boethius, De trinitate, c. , c. 5). , c. 1, § 2 (PG 3, 587C; PL 122, 1113D), and c. g. in Gerard of Abbeville, see Ch. 2, below, at nn. 12 and 15. ” CCSL 50, p. 21628–31. For more on action as descriptive of God, see at and around nn.

Two trinitarian theories, and one contested model 21 trinitarian thought is not as cut and dried as it appeared to later thinkers, who saw a conflict between the emanation and the relation account that Richard did not. Nevertheless, it was Richard’s emphasis on the different ways the persons emanate that after around 1260 opened the door to the position that the Holy Spirit and the Son could be distinct even if the former did not come from the latter. This second flashpoint was particularly sensitive on account of the Filioque controversy, and hence it is worthwhile for me to stress that no Latin defender of the view (as far as I can tell) ever denied that the Holy Spirit does in fact come from the Father and the Son; when Latin theologians maintained that the Holy Spirit could be distinct from the Son if the former did not come from the latter, they were making a strictly counterfactual claim.

Ibi est persona ingeniti, quae non est ab alio aliquo. Ibi est persona geniti, quae est ab ingenito solo. ” Ed. Ribaillier, p. 24843–47 (PL 196, 980A–B). , by way of the will). Thus, Richard is not engaged in speculation over the emanational or relational nature of the Holy Spirit’s personal property, and hence over whether the Holy Spirit could be distinct from the Son, if the former did not come from the latter, a major issue in thirteenth- and fourteenth-century trinitarian thought. , Augustine, Boethius, and Anselm) does not think about the relation and the emanation accounts as being mutually exclusive.

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