The purpose of this article is to examine the place of reason in Athanasius' theology. We begin by looking at the Contra Gentes and De Incarnatione, a single work in two parts, since this is in some ways the most systematic of Athanasius' writings. Having taken our bearings in these early works we shall try and give some indication of how the notion of submission to the Logos is developed in his later writings (mainly the orations against the Arians and the Serapion correspondence). The notion of submission to the Logos we find to be a key in understanding the place of reason in Athanasius' thought.

Within Christianity down through the centuries there has always been a strain of teaching which holds that salvation, so far as it may be known in this life, is experienced in two stages: first the event of becoming a Christian; then, as a later and distinct event, some special and distinctive operation or gift of the Holy Spirit. In the history of Christian thought this disjointedness was first clearly formulated in the Catholic sacraments of Baptism and Confirmation. According to A. J. Macdonald, the idea that Confirmation confers the gift of the Spirit was held without question until the time of Wyclif. And today in anglo-catholic tradition, although the episcopal laying on of hands is commonly thought of as bestowing a strengthening gift of the Spirit, some continue to speak as though the Spirit is first received at that time. Indeed, since the question was reopened by F. W. Puller in 1880, it has been regularly argued, often with great weight, though not infrequently with greater ingenuity, that far greater significance (in terms of the Spirit) should be attributed to Confirmation than to Baptism.

The creative tension which exists between the preacher's longing to proclaim an authentic Word from God and the need to acknowledge his own human involvement is reflected characteristically in the young Karl Barth. Writing from the pastorate during the early days of his theological struggles, he confessed that on Sunday mornings the preacher

The late Professor T. W. Manson once observed that the only sensible examination question on the early Christian centuries would run: ‘Give the heresies in order of merit, with reasons for your preferences.’ Just where the Colossian heresy, which is the theme of this paper, would stand in such an order of merit I should not like to say: though I imagine it might have the vote and preference of not a few, as being akin to certain well-marked trends in theological thought at the present time.

This study has two aims. The first is to clarify and to assess some major conclusions reached by Ernst Fuchs in his work on the parables of Jesus. The second is to shed some fresh light on the parables themselves, with special reference to their linguistic forms and functions. The method of enquiry is partly determined by two particular issues, and some initial comments may serve to bring these into focus.