Detailed commentaries on set texts from the early Church period: Colossians 1:12-20 A significant number of scholars hold

to the traditional belief that Colossians was written by the Apostle Paul to the church in Colossae, however a growing number believe it to be a later work with his name added. (Johnson, 1986, p.357) According to the letter, Paul had never met the church, nor had he planted it, but yet addresses and instructs them in matters of faith. (Brown, 1999, p.601) He is writing to a church gripped by controversy, and addresses key points in their belief system, laying enormous importance on the need of correct belief, correcting them from the dangers of false teachers. (Ashby, p.1565) This section appears to quote an early hymn of the faith and has been suggested that the author modified an early hymn, known to the church in Collosae. Some say the hymn divides up into three, roughly equal strophes. (Brown, R. E. 1999, p.603)

12-14 This section appears to be the authors introduction to the hymn. Links
themes of baptism and transference from darkness to the new light found in the faith. Emphasizes the forgiveness of sins found through the rule of Christ, and the work of the Father in the work of the Son.

15-16 This is the opening to the hymn itself. This section makes a
Christological claim of Christ as the image of God and as the creating force behind the universe. The pre-existence of Christ in the universe before creation is important, and also the fact that Christ was bornhe proceeds from God. Also makes important claims about his authority over the kingdoms of the world, and that he has a purpose in everything. Everything exists for his work. It has been suggested that principalities and powers may have been angelic beings set up as alternatives to Christs powerChrist is shown to have power over all these things. (Brown, R. (ed) 1999, p.860) Christ can be seen to be the new firstbornthe new Adam, created before all times for Gods purposes. (Johnson, 1986, p. 363)

17-18a This, the second strophe uses themes of preservation and intimate
connection with creation. Christ who is before all things has all things

established in and through him. This section speaks of Christs headship over the Church. This continues to underline the superiority of Christ and his Church over all other powers. (Brown, 1999, p.604)

18b-20 This final section talks of themes of redemption. It has been

suggested that it is here that the cross becomes a focal point and that Paul was modifying an already known hymn to the church to make certain points. Reconciliation through the crossthrough the suffering of Jesus is an important point here. This section seems to link back to the introduction. Reconciliation and redemption, the forgiveness of sins are found through the work of the cross. Christ as the firstborn, the first in all things thus has the power to reconcile all things. (Brown, 1999, p.604)

Athanasius, De Incarnatione 18-19 Athanasius, who later became a noted bishop and theologian, probably composed this work in his twenties. He writes of how God the Word (that is, Christ) restores mankind to the fullness of the image of God, and deals through the cross with the issue of sin. (Cross and Livigstone, 1978, p.101) It was written as an apologetic for the faith that he had received. This section particularly deals with the idea that Christ only appeared human, yet was wholly divine. This he felt was an important question, since Christ needed to have both the divine and human nature in order to be able to save fallen humanity. (Studer, 1993, p. 118) This is early theology dealing with the idea that Christ was truly God and truly man. He teaches that Christ remained fully God while being a full man also. (Weinardy, p.36)

18 This section is making the claim that Jesus was born and had a physical,
viable human body. Using language similar to the opening section of the Gospel of John to talk of him, God the Word, was born. He ate, and drank, and required nourishment. He goes on to say that he was not simply a man, but his works also show out the fact that he was divine, nor merely a man. Athanasius makes a number of important claims here. His first claim is to the

veracity of the Gospel texts regarding Jesus. Clearly these texts were regarded as an authentic record of the life, teaching and works of Jesus. The second claim is to the miraculous acts of Jesus. Jesus, Athanasius claims was truly, evident as a person, yet his miracles clearly show the power of God made manifest, and that it was his miraculous acts that show him to truly be the Son of God. He makes a claim that Christs miraculous restoration of sight, hearing and walking was clear evidence that he had created those selfsame abilities.

19 This section deals with the cross and the fact that the cross outlines the
greatness of Christ, and also that creation responded to the cross. There is a second claim to the veracity of the Gospel texts regarding the darkening of the sky and the earthquakes that occurred at the moment of death. The claim being made is that Christ had revealed himself not only through his miracles, but most supremely through his work on the cross, as being truly God, not merely a man. The claim found 18 is thus extended. That the miraculous signs that Jesus did were part of the message that he was truly the Son of Godbut also the evidence and response of Creation to the supreme act of Christ, the cross. The Niceano-Constantinopolitan Creed Until the first council of Nicea, the church held a wide variety of different views about Christ. The council was called to defend the true Orthodox faith from the attacks of the Arians and to produce a final answer concerning that matter of faith. (Cross and Livingstone, 1974, p.968) Further to that, the Council of Constantinople affirmed the faith found in the creed of the council of Nicea, (Cross and Livingstone, 1974, p.339) and further extensions to that document came about as a result of it, dealing with matters concerning the Holy Spirit. The council and the document were not without its detractors those who harshly criticized it.

1 This first stanza deals with a standard monotheistic belief, in many ways
similar to the Jewish statement of faith, the Shema. Attributing the act of creation to one God.

2 This is the section attributed chiefly to the council of Nicea, is the section
dealing with the Christology. Important things from this section are that Christ is the only Son of God. This is dealing with Greek and Roman claims that there were many sons and daughters of God. [Stevenson, I think 342] Christ is pre-eternal. He is begotten, not a fashioned creature, or God manifesting himself into the world, but truly a man. In saying that Christ has one substance with the Father, the Council of Nicea used an important, nonBiblical word here to describe him. The controversy was whether Christ was merely of a similar substance to the father, or of the same substance. () (Stevenson, 1995, p.345) If he was the same substance, he was intrinsically God, rather than partially God, or merely like God. Christs coming to earth was given a purpose, that is, to come down to earth for the salvation of men. This section also is a claim for the veracity of the Gospel accounts and appears to reaffirm them as truth. Christ was born, died, suffered and rose again.

3 This section was an addition to the original document from the council of
Nicea, which originally stopped with And in the Holy Spirit. (Stevenson, 1995, p.345) The Holy Spirit is shown to be truly God, the source of all life (and thus also intimately involved in creation). He proceeds from the Father, and is to be worshipped with and in the same manner as the Father and the Son. The Holy Spirit was the active force behind the speaking of the Old Testament prophets and thus a claim is given to the veracity of the prophetic message of the Old Testament.

4-5 A claim about the church being one, holy and universal, with links to the
Apostles, the original church. We see a claim about baptism bringing remission of sins. Then a final look of longing for the resurrection of the dead, following in Christs pattern.