Properties Participating in Substance: the Trinitarian Theology of Severus of Antioch and Damian of Alexandria

The Council of Chalcedon’s definition of the terms in which Nicene orthodoxy should conceive of Christ’s person remained controversial. Leontius of Byzantium argued for the correctness of the Council’s formulation, especially against the arguments of Severus of Antioch, but suggested that more than academic issues were at stake: the debate concerned the lived, permanently dialectical unity between God and humanity. In the mid-seventh century, imperially sponsored efforts to lessen the perceived impact of Chalcedonian language by stressing that Christ’s two natures were activated by “a single, theandric energy,” also remained without effect: largely because of the monk Maximus “the Confessor”, who argued that two complete spheres of activity and two wills remained evident in Christ’s life. Maximus’s position was ratified at the Lateran Synod and at the Third Council of Constantinople. The eighth-century Palestinian monk John of Damascus incorporated these arguments into his own influential synthesis of orthodox theology.

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Including Multiculturalism, Social Justice, and Peace within the Integration of Psychology and Theology: Barriers and a Call to Action

Journal of Psychology and Theology ◽

10.1177/0091647120974989 ◽

2020 ◽

pp. 009164712097498

Author(s):

John M. McConnell ◽

Vincent Bacote ◽

Edward B. Davis ◽

Eric M. Brown ◽

Christin J. Fort ◽

...

Keyword(s):

Social Justice ◽

Present Article ◽

Clinical Work ◽

Christian Theology ◽

Christian Faith ◽

Trinitarian Theology ◽

Call To Action ◽

Research Education ◽

Education Training

Multiculturalism, social justice, and peace are important aspects of the Christian faith. However, scholars in the literature seeking to integrate psychology and Christian theology have underrepresented them. In this present article, we review barriers to including them in our psychology–theology integration literature. Thereafter, we provide a trinitarian theology of multiculturalism, social justice, and peace with a hope that theological knowledge will help Christian psychologists begin to overcome barriers and to move this body of literature forward. We also offer implications for scholarship/research, education/training, and clinical work.

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