1. Matthieu

    …never suggested that the FATHER is MALE… There are many words for a non-male or neutral progenitor. ‘Parent’ is one of them, ‘father’ is not.

  2. Greg

    This was a really good essay. I believe evangelicals are parroting some of these lines about medieval development from Mark Noll, which is fine, but the next step seems to be to try to work out independent trajectories that frankly don’t make much sense. As much as I find iconography involving an old man regrettable, there is at least the rationale of the Ancient of Days. I can find no way at all to avoid the same criticisms you develop with respect to Milliner.

  3. […] article was originally published on the Orthodox Arts […]

  4. To continue my general rear-guard action, I would point out as usual that Scotus does not deny the analogy of being, and from what I have read of the Scotist school, they harmonize analogy and univocity. furthermore, many elements of his thought are Dionysian in inspiration (divine ideas, unitive containment, etc.). Oddly, your discussion of how Christ should be at the center of art, etc., is fully in line with Scotus’ own position on Christ and the incarnation as being the peak of creation and the general Franciscan interest in the humanity of Christ.

    But I suppose that it is necessary to have the black legend of Scotus in order for Protestants, Orthodox, and Catholics to unite in love and harmony.

    1. To be honest with you, I am certainly not an expert on Duns Scott and know him only from secondary sources. So it is quite possible that you are right, since it is commonplace today to try to find “the culprit”. In a similar manner you will find Orthodox writers trying to put all of Western malaise into St-Augustine or Thomas Aquinas. One thing is certain, that is how between Abelard and Luther, something changed, a true shift in thinking which cut off all true Ontological hierarchies. In this regard and specifically for this video and my article, what matters is that this shift can be seen in ecclesiastical art as images of God the Father become prominent. The shift, like I tried to show, is not just in a type of radical univocity, but also the radical transcendence of God seen in much protestant discourse, both of which sent the world on a pendulum swing that would move with a more and more extreme opposition into the modern age.

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