Sentences with phrase «of origen»

The eventual selection of Dec 25, made perhaps as soon as 273, shows a convergence of Origen's matter about pagan gods and the church's id of God's boy with the celestial sunlight.

98 This is particularly prominent in the stenographically preserved account of Origen's synodal interview with Heraclides, after which «the people must give solemn consent.

A much more complete list can be derived from the writings of Origen, who accepted all seven Catholic epistles but expressed his doubts about James, Jude, and II Peter, as did his admirer Eusebius.

Evagrius Ponticus (d. 399), who systematized the thought of Clement of Alexandria, of Origen, and the Cappadocian Fathers, as it applied to the monastic life, distinguished between the «righteous» of the organized church and the «perfect,» or «philosophers,» i.e., the monks and hermits of the monastery and the cell.

Gregory describes his own soul as being «knit to the soul of Origen,» as the soul of Jonathan was to that of David.

He quotes the verdict of Origen: «Peter has left one acknowledged letter; perhaps also a second, but this is doubtful» (The Ecclesiastical History 3:3:1; 2:23:25; 3:25:3; 6:25:8).

Today, an emerging grassroots preterist movement is finally taking notice of the correspondence between the New Testament's picture of «the end» and the events of the latter part of the first century, giving renewed weight to the arguments of Origen, Chrysostom, and other ancient fathers.

The first great theological system was that of Origen (AD 185 - 255) who was deeply influenced by Neoplatonism.

And his exegesis tended toward plagiarism of Origen and heavy allegory.

This phrase occurs at the very beginning of the Origen's defense of Christianity to its cultural despisers, his Contra Celsum.

Jerome (342 - 420) is said to have been an ardent supporter of Origen's ideas until 394, but then «made a complete voile - face, and began to stress, with crudely literalistic elaboration, the physical identity of the resurrection body with the earthly body».47 There is a very full discussion in the treatise he addressed to Pammachius.

This uneasiness with Christ's true flesh becomes especially clear in a passage from Origen that Besançon quotes as the most telling expression of Origen's implicit iconoclasm:

(Although he took a few positions that were deemed heretical after his death, most of Origen's writings were orthodox; he was always considered a Father of the Church.)

However, the theologians of the Antiochene school were very much impressed and influenced by the thoroughness of scholarship and spirit of enquiry of Origen of Alexandria.

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

Augustine of Hippo followed later, and, building on the Bible interpretation techniques of Origen and others, he stated that readers were to look at the «spirit behind the literal texts, to grasp the mind of God through «spiritual understandings» (Maltz, 2009).

A quick about Abba Pambo — a contemporary of Origen: «If we asked [him] for a word from scripture or some other thing, he would not give us an answer right away but would say, «I haven't figured out the meaning of this word yet»... It normally happened that he spent two or three whole days, or a whole week without giving us an answer saying «if I do not know what sort of fruit this will bear, whether it is a fruit of death or life, I will not speak.»»

He was from a wealthy family and for part of his education he traveled to Palestine, where he came under the influence of Origen.

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

Jerome speaks of Origen as the greatest teacher of the church after the apostles.

and had been gradually overcome only by the time of Origen.

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.

Though St. Augustine was sometimes a critic of Origen, he and many leading theologians through the Middle Ages failed to take seriously the particularity of the human being, Jesus of Nazareth.

Today's challenge, as Farrow sees it, is to «recognize our age for what it is» a test» and reject the seductive vision of Origen's modern heirs.»

Sylvania, for example, was «erudite and fond of literature» (a kind of patron saint for female seminarians); day and night she read the ancient Christian commentators, three million lines of Origen and two and a half million lines of Gregory, Basil, and others.

Not exact matches

Ok then, if he is so God - damned stupid that he does not even have the brains to do that, why is claiming to know the origens of existence then?

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.

Origen is from the early church, a time very close to the life of Jesus», and he interpreted the same scriptures we are now debating.

This is the first of three on the Greek Fathers; the others deal with Origen and Maximus the Confessor.

Origen, to be entirely independent, sold his library for a sum which netted him a daily income of 4 obols, on which he lived by exercising the utmost frugality.

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.

These include the magisterial editions of Augustine, Jerome, and Origen, edited by Erasmus himself, as well as numerous other editions by Protestant and Catholic scholars alike.

Origen, the fecund Christian teacher from ancient Alexandria, said, «Genuine transformation of life comes from reading the ancient Scriptures, learning who the just men and women were and imitating them.»

Included in this list is Origen and Clement of Alexandria.

Farrow too easily dismisses large chunks of the tradition that he believes have fallen prey to Origen's gnosticizing tendencies.

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!

Clement's successor and theological superior at Alexandria was Origen, who began teaching at the tender age of eighteen when his tutor had to flee to avoid the latest round of persecutions.

15 With all these caveats against unqualified omnipotence being laid down like stepping stones to a new horizon of view, Origen finally arrived at a provocative conclusion: «we must maintain that even the power of God is finite, and we must not, under pretext of praising him, lose sight of his limitations.»

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.

Toward the end of his long career, Origen apparently experienced a change of heart of major proportions.

Origen, for this and other idiosyncrasies such as his universalist doctrine of apokatastasis, 32 came to be identified not as orthodox but heterodox by the church's official leadership.

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

Abelard, «like Origen, like Montaigne, is one of those figures about whom Christendom has never felt quite certain, and yet from whom Christendom has derived much energy.»

In Origen, the Alexandrian theologian of the third century, there is found both Hellenistic or Platonizing thought and deep Christian faith in 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.

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.