4.8 • 729 Ratings
🗓️ 23 April 2025
⏱️ 43 minutes
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Prof. Lewis Ayres examines how the Nicene Creed functions as a generative and interpretive “cipher” within Christian tradition, tracing its roots to the adaptation of Second Temple Jewish imaginative worlds and the development of early rules of faith to highlight the creed’s ongoing role in shaping theological reflection.
This lecture was given on February 7th, 2025, at Dominican House of Studies.
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About the Speaker: Lewis Ayres is Professor of Catholic and Historical Theology at Durham University in the United Kingdom. He specializes in the study of early Christian theology, especially the history of Trinitarian theology and early Christian exegesis. He is also deeply interested in the relationship between the shape of early Christian modes of discourse and reflection and the manner in which renewals of Catholic theology during the last hundred years have attempted to engage forms of modern historical consciousness and sought to negotiate the shape of appropriate scriptural interpretation in modernity, even as they remain faithful to the practices of classical Catholic discourse and contemplation. His publications include Augustine and the Trinity (2010) and Nicaea and Its Legacy: An Approach to Trinitarian Theology (2004). Professor Ayres has co-edited the Blackwell Challenges in Contemporary Theology series (since 1997), the Ashgate Studies in Philosophy and Theology in Late Antiquity series (since 2007), and has just co-founded with Fortress Press the Renewal: Conversations in Catholic Theology series. He serves on the editorial boards of Modern Theology, the Journal of Early Christian Studies, and Augustinian Studies. He has also served on the board of the North American Patristics Society.
Keywords: Arius, Christological Doctrine, Cyril of Jerusalem, Gnosticism, Imaginative World, Irenaeus of Lyon, Nicene Creed, Origen of Alexandria, Rule of Faith, Trinitarian Theology
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0:25.7 | Allow me to begin briefly and at the beginning |
0:28.4 | with some comments that I assume are uncontroversial. |
0:32.9 | Eventually, if all goes well, |
0:34.6 | you will see why I felt the need to begin here. |
0:38.6 | One thing on which I hope we can all agree is that the Christian imaginative world |
0:43.7 | represents a particular ordering and adaptation of the imaginative worlds of Second Temple Judaism. |
0:51.8 | I put the matter in this way to emphasize that we're not simply talking about the |
0:57.0 | earliest Christians reading and interpreting the Jewish scriptures that came to form part of |
1:03.1 | the Christian canon. We're also talking about Christians moving intellectually and spiritually |
1:08.7 | within traditions that circulated among the Jews of the |
1:12.2 | first century and which are only partly represented in the texts that become canonical. |
1:18.1 | Various traditions of angelology would be an excellent example. |
1:22.5 | I offer this very elementary observation just to emphasize the complexity of the imaginative world |
1:29.6 | into which Christianity was born. I use this phrase imaginative world to signify a set |
1:36.9 | of terminologies, narratives, and images by means of which a religious group describes the world |
1:43.5 | and describes its history and its relationship with the divine. |
1:47.0 | Thus early Christians adapted Jewish imaginative worlds to offer an account of who was in Christ, |
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