By J. Rebecca Lyman
This ebook bargains a clean interpretation of the relation among Greek concept and old Christian theology via an research of 3 foundational and arguable thinkers: Origen, Eusebius of Caesarea, and Athanasius. As an city instructor, civic apologist, and ascetic bishop, all of the 3 theologians provided a particular Christian reaction to the spiritual and ecclesiastical problems with the 3rd and fourth centuries. every one cosmology and Christology for that reason finds specific matters approximately person and social identification and salvation within the constructing Christian neighborhood.
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Additional info for Christology and cosmology: models of divine activity in Origen, Eusebius, and Athanasius
All levels of existence, from that of angels to humans to demons, were determined not by divine will, but by the individual response of the creature to God; thus response created identity. 88 Within the Platonic cosmology and Pauline eschatology which framed his thought, the material world represented a subjected, alienated existence apart from God. The spirit was the image of God which yearns for eventual spiritual reunion. 90 Like the creation of death as an economic tool in Irenaeus's theodicy, the varieties of material and (p.
They were often discussed on occasions when he consciously proposed a speculative answer to a question, since tradition had no specific teaching. For example, Origen's idea of eternal creation is introduced in relation to the eternal will of God, not with regard to the nature of creatures; as seen above, God's will as always active would always have created. Creatures, as products of eternal will, are not ὀμooύσιoς; or eternal, as a Gnostic or a Platonist might teach. Origen denies that creatures are immutable or essentially good; instead, he defines them as existing in a contingent relation to the Father through the Logos.
25 Rather it consisted in the intense, disciplined search for God through the movement of the mind as led by the Logos. 27 If Origen's Logocentric method had an obvious strength and appeal in an era of small urban study groups and independent teachers, it became a liability in the more structured authority of the later Christian community. Origen was undoubtedly typical of many early Christian teachers in his intellectual creativity, (p. 46 ) spiritual intensity, and loyalty to the church. However, he later came to be regarded as someone whose speculative interests had given rise to many questions which were uncomfortable or superfluous to the larger community.
Christology and cosmology: models of divine activity in Origen, Eusebius, and Athanasius by J. Rebecca Lyman