Thought.
Amphilochius was not an independent thinker. The content of his
theological works was determined by his needs as a pastor and teacher in his
struggle against heresy. This does not mean that his theology is lacking in
originality. On the contrary, it is clearly inspired by a calm and sincere
faith. Amphilochius' doctrine of the Trinity is similar to the teaching of
Gregory the Theologian, and he defines the hypostatic properties of the Son and
the Spirit as generation and procession. At the same time, he emphasizes the
unity of the Trinity by designating the hypo stases
with the new term “mode of being,” τροποι της υπαρξως. This expression had not
been used by the Cappadocians in their theology. Amphilochius was the first to
apply it in this sense, so that in his system the names of the Trinity
indicated not essence, but relations or "modes of being." By this conception the
three hypostases are defined in such a way that their equality is maintained. In
this innovation theology acquired a valuable philological tool and by the
beginning of the fifth century this term was generally accepted in theological
usage.
At the same time, he emphasizes the unity of the Trinity by designating the hypo stases with the new term “mode of being,” τροποι της υπαρξως.
Amphilochius also developed innovative terminology in his
Christology, which is based on the concept of "two natures in one Person." From
this Amphilochius concludes that Christ has a "double essence" and a double
consubstantiality. He anticipated later theological usage by introducing the
term "hypostasis" in his writing about Christ. He was clear in his insistence on
the completeness of the human nature in Christ, which led him to conclude that
Christ has two wills. Amphilochius stressed that the two natures are indivisible
and yet unmerged in their union: "I speak about one Son from two natures,
unblurred, unchanging, and indivisible." This is significant for his doctrine of
salvation. He who suffers for mankind is a man and men are saved through this
human suffering. Men are liberated from death not by an act of authority but by
the compassionate suffering of a fellow man. At the same time the curse placed
on mankind can be removed only by God, and for this reason Amphilochius sees the
hypostatic focus of the person of the God-man in His Divine nature, which has
been implanted within the temple of human nature.
He who suffers for mankind is a man and men are saved through this human suffering. Men are liberated from death not by an act of authority but by the compassionate suffering of a fellow man. At the same time the curse placed on mankind can be removed only by God,
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