By J. Rebecca Lyman
This e-book bargains a clean interpretation of the relation among Greek suggestion 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 the 3 theologians provided a particular Christian reaction to the spiritual and ecclesiastical problems with the 3rd and fourth centuries. each one cosmology and Christology hence unearths specific matters approximately person and social id and salvation within the constructing Christian neighborhood.
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Additional resources for Christology and cosmology: models of divine activity in Origen, Eusebius, and Athanasius
123 On the other hand, by contrast with ancient fatalism, Origen's uncompromising, broad defence of divine will and (p. 69 ) human freedom communicates much of the spiritual liberation and daily discipline experienced by ancient Christians. To be oneself is to be in free communion with God, as depicted most profoundly in the teachings and example of Christ. 2012 9:41 Origen: Goodness and Freedom : Christology and Cosmology Oxford S... com/view/10... Origen's attempt to explain the incarnation of the Logos in terms of a pre-existent human soul was one of the first constructive Christologies, and anticipated many problems in later theology regarding the proper union of divine and human nature.
It begins by presenting Origen as a teacher. His connection to the Christian community lay in the independence of a didaskalos rather than in the ordered ecclesiastical hierarchy. His passionate search for conceptual clarity and spiritual advance was grounded in his devotion to study as a means of communication and relation to the Logos. As a teacher and a theologian, Origen wished, for intellectual and religious satisfaction, to describe the saving God revealed in Jesus and in Scripture. In addition, his description of divine will and nature reflects the tension for a Christian in philosophical and theological concerns.
As discussed above, Origen affirmed a unity of essence between Father, Son, and Holy Spirit, based on their eternal relations to one another. The Father and the Son have a common οὐσια, in the sense of a shared divinity, which does not infringe on the uniqueness of the Father or leave the Son as merely one of the created. Even if Origen had used the term ὁμοούσιος of the Father and the Son, he would have understood it in a way which preserved the primacy and uniqueness of the Father.