By J. Rebecca Lyman
This ebook deals a clean interpretation of the relation among Greek notion and historic 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 non secular and ecclesiastical problems with the 3rd and fourth centuries. each one cosmology and Christology accordingly unearths specific matters approximately person and social identification and salvation within the constructing Christian group.
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Extra info for Christology and cosmology: models of divine activity in Origen, Eusebius, and Athanasius
His theological conclusions stimulated passionate apologetic or repudiation; he was too right to be wrong, or too attractively wrong to be ignored. Controversial in his lifetime, Origen and his work have passed through centuries of scholarly revision and ecclesiastical judgement. At present he is no longer reducible to Middle Platonic, Stoic, or Gnostic elements; and even his ecclesiastical loyalty, if nuanced, is secure. 2 The importance of the Logos paradigm in Origen's Christology can hardly be overstressed.
31 As a philosopher and a Christian, he defended cosmologically the individual journeys and meanderings of all people towards God guided by the individual care and instruction of the incarnate Logos. (p. 47 ) Origen as Theologian Divine nature and will As a teacher and a theologian, Origen wished, for intellectual and religious satisfaction, to describe the saving God revealed in Jesus and in Scripture. 32 As seen in On First Principles and also, less formally, throughout his commentaries and homilies, Origen's discussion of divine nature and will was not merely a speculative exercise, but a religious necessity to guard against the besetting spiritual distractions of the third century: fatalism, despair, superstition, and idolatry.
As noted above, like contemporary Jewish and Christian (p. 56 ) theologians, he taught that God as Creator may transform matter and material existence as he chooses. 68 Thus, as Creator, God may change a body into anything he wishes; divine will may sustain it beyond corruption. To a Platonist such as Galen or Celsus, the Christian claim that God may raise corruptible bodies was absurd; and Origen, as a theologian, took issue with Christians who relied on simple appeals to divine will alone to solve the religious paradoxes of creation and resurrection.