Sentences with phrase «origen in»

Needed to guarantee fourth: A trio of massive upsets: wins over both H2K and G2, and a loss for the winner of Fnatic / Origen in their previous game this week.

Last split, Fnatic went 18 - 0 in the European regular season, beating Origen in the Summer Split finals to take home the championship.

The guru quoted Origen in defense of reincarnation, but the teachings didn't grab me.

Origen in the third century listed twenty - nine books all of which he accepted, but divided them into two lists of acknowledged and disputed books, meaning that they were not all universally accepted.

As with other pa - ssages in Josephus relating to Christian themes concern remains over whether the pa - ssage was part of Josephus's original text or instead a later addition — it can be dated back no further than the early 3rd century when it is quoted by Origen in Contra Celsum.

The Alexandrian theologians, especially Clement and Origen in the second and third centuries, had a positive attitude to Greek culture.

Minucius Felix, Irenaeus, Clement of Alexandria, Julius Africanus, Tertullian, Hippolytus and Origen in the third century, all of who were familiar with Josephus writings, also make no mention of the Testimonium Flavianum.

However, an alternative concept of Purgatory had also been influential from early on, and was especially promoted by the Church father Origen in the third century: Purgatory as a form of purification to make believers fit for heaven.

When I said that the source for Bernard of Clairvaux's individualistic bridal mysticism was ultimately Origen, I did not think anyone would think I had claimed that Bernard had read Origen in the original Greek (the knowledge of Greek had vanished in the West) or even that he in fact knew that the ultimate source was Origen.

Dr. Podles also suggests I am a picky academic who exaggerated an insignificant and correctable mistake about whether Bernard of Clairvaux read Origen in the Greek.

Indeed, as early as Origen in the third century it was being pointed out that we must not think of the Ascension as a movement in space; and in fact Luke seems to have translated into mythical form, i.e. a pictorial narrative, the universal belief of the early Church that Jesus has ascended to the throne of God, not in a physical manner but in the sense that he has been exalted to Lordship over all the world.

Not exact matches

Whoever Origen is, he's not Jesus, and you shouldn't be undermining Jesus» words in favor of anyone else's.

Mather wrote a huge commentary on the Bible, Biblia Americana, in which he marshaled such patristic writers as Origen, Basil, and Augustine in support of a «spiritual» as well as «literal» interpretation of the first chapter of Genesis.

There is a formidable Christian intellectual tradition addressing these questions; it includes, inter alia, figures so estimable as Origen, Irenaeus, Thomas Aquinas, Teilhard, and, in our own day, thinkers such as Wolfhart Pannenberg.

Meanwhile, in early Christianity, you had guys like Origen who preached and teached Universal Restoration / Reconciliation (the belief that, one day, God will reconcile / restore humanity to himself, that ALL will be saved); he did not believe in eternal punishment.

Origen of Alexandria and other early Christian thinkers realized centuries ago that the promises of return are part of the hope in a future Messianic age.

Included in this list is Origen and Clement of Alexandria.

One need only consider the perspectives on violence in Tertullian's Apologia and De Corona Militis, Origen's Contra Celsum, the Acts of the Scillitan Martyrs, the Martyrdom of St. Marinus, St. Paulinus of Nola's Letter 25, and Book XIX of the City of God, to see that significant Christians of the first millennium either rejected violence outright or were profoundly uneasy with it.

Imagine a bishop putting the case for human free will with quotations from St. Maximus the Confessor against the Monothelites, going on to mention Origen and Clement of Alexandra's Stromata all in one breath!

The rudiments of the consequent Christian philosophy, theology, and art were already in place by the late third century: Christians could boast of Origen, for instance, a powerful intellect by any standard.

Origen's mental wrestling with the qualified character of divine power already had a close kinsman in Plato in the dialogue known as the Timaeus, from the sixth century CE.

The great motto of Origen of Alexandria was, «Be diligent in reading divine Scripture, knock, it shall open unto you».

In it, toward the outset (1.2.10), Origen offered an extended analysis of the nature of divine omnipotence.

Of course, as Origen had noted all the way back in the third century, much of the material in the four gospels is contradictory.

In Origen, the Alexandrian theologian of the third century, there is found both Hellenistic or Platonizing thought and deep Christian faith in God's lovIn Origen, the Alexandrian theologian of the third century, there is found both Hellenistic or Platonizing thought and deep Christian faith in God's lovin God's love.

Within two generations after Origen the intellectual leadership of the Christian churches in Cappadocia were calling for the churches themselves to develop that «atmosphere» by developing a distinctively Christian literature in the broad sense.

Stephen Webb has it right when he observes that «Mormon metaphysics is Christian metaphysics minus Origen and Augustine» in other words, Christianity divorced from Plato.»

It is a pity, therefore, that in chapter 6, «Irenaeus» Contribution to Early Christian Interpretation of the Song of Songs», by Karl Shuve, despite the fact that he does mention Hippolytus, no reference is made to Origen and Gregory of Nyssa, both of whom wrote extensively about the Song of Songs.

Rather, as claimed by Clement of Alexandria and, with much greater intellectual power, Origen, his pupil and successor as head of the Alexandrian Catechetical school, Christianity is paideia, divinely given in Jesus Christ and inspired Christian scriptures, focused in a profound conversion of soul, and divinely assisted by the Holy Spirit.

Alongside commentary on scripture, Origen formulated the subject matter of Christian paideia in a second way.

Furthermore, Origen insisted that Christian paideia had to be practiced in conversation with the pagan paideia dominant in the church's host culture.

Origen of Alexandria, the first major interpreter of the Bible in the Church's history, said that «the apostle Paul, «teacher of the Gentiles in faith and truth,» taught the Church... how it ought to interpret the books of the Law.»

Christian interpreters, says Origen, «should apply this rule in a similar way to other passages.»

Leviticus, taken only in its literal sense, is more of an obstacle to faith than a means of exhortation or edification, as Origen once observed.

Such chronicles have always been fraught with ambiguity and the possibility of misinterpretation, however, and such reckonings have generally been disapproved by the church; Origen and Augustine, among many others, both argued that many of the ages chronicled in the OT are simply of unknowable length, and went on to note that the «days» of the creation story simply can not be «days» in the ordinary sense of the term as the sun isn't created until the fourth «day».

From Origen's hope that salvation will eventually be received by all, to Karl Rahner's assertion that other religions can serve as pointers to Christ, to Clark Pinnock's biblical case for a more optimistic view of salvation, I've found that tucked away in the dusty corners of Christian libraries is a wealth of scholarship on the subject.

Tertullian, Augustine, and Jerome would be believed; their theology would be deemed truth by Emperor Justinian in the sixth century, while Origen would be branded a heretic.

Following St. Paul, the Church Fathers argued that a surface reading of the Old Testament, what Origen calls the «plain» meaning, missed what was most important in the Bible: Jesus Christ.

For Origen, the truth embedded in the «semblance of history» is the teaching that God is the ultimate source of everything that exists.

Origen, however, is part of the debate, for he warns against reading the creation account in Genesis as a scientific description of the world's beginnings.

Thus did Origen, for example, speak of theologia as the effort of the individual to «make sense» out of Scripture but he immediately asserted the tentative nature of any such interpretational In Gregory of Nazianzus the element of indirectness, of being one step removed from the original data, is identified with the word theologia and Pseudo-Dionysius employed it as a synonym for mysticisms

These «absurdities» (as Origen labeled them) were unsubtle hints from God that he wanted the account of creation read in an altogether different way, not as history but as truth «in the semblance of history.»

The earliest reference to it which we possess occurs in a homily on Luke which Origen wrote at Alexandria before 231, or else in the Refutation of his older contemporary Hippolytus.

Origen recognized the limitations of this compromise and relativized both promises in an inclusive system of allegorical readings.

If you would be kind enough, I'd like to know what difference Origen claimed between spirit and soul, and in which work I might read it.

We did not learn to fight back in my fundamentalist culture of origen.

It is assumed that the soul by its nature is eternal, which was also the view of the third century Christian thinker Origen (c. 185 - c. 254) although in Advaita philosophy from the standpoint of realization the individual soul is not other than the Universal Soul.

Among the non-East Syrian writers, while Gregory of Nazianzus, Ambrose and Jerome (fathers of the fourth century) held to the Indian apostolate of St. Thomas, Origen, Clementine Recognition, Eusebius of Caesarea, Rufinus of Aquileia and Socrates say that Thomas worked in Parthia.

He has never hidden in his study with Origen and the Wesley scribbles.

Especially when, as she notes, Gregory of Nyssa and Origen, in works like their «startling and erotically daring commentaries on the Song of Songs,» expressed affinities that seemed to undermine the primacy of Logos?