By J. Rebecca Lyman
This booklet bargains a clean interpretation of the relation among Greek notion and historical 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 as a result unearths specific matters approximately person and social identification 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
8 The constant furore in Alexandria caused Origen to consider moving to Athens, but ordination by friendly bishops in Palestine led him to settle in Caesarea. 9 Inevitably, this attitude led to problems in Caesarea with the (p. 42 ) bishops who supported him. If his interests in Alexandria had been largely anti-Gnostic and foundational, in Caesarea he began a regular cycle of preaching and writing on Scripture. 10 He continued to travel, to arbitrate in theological disputes, to write works on prayer and apologetics useful to his patron, Ambrose, and to give intellectual and spiritual direction to young men and women.
By nature—that is, the fact of created existence—all are related to God; yet the depth of response or participation lies in the will of the creature. 102 Against the Gnostics, Origen defines the true self as centred in the capability and responsibility of free action in accordance with divine will. In the third part of On First Principles Origen outlines an essentially Stoic account of the relation between the will and the intellect in order to safeguard individual responsibility. The exercise of will consists in the selection of the proper impressions from which to make a judgement.
In a sense Origen's emphasis on God's power as above natural law echoes the Irenaean statement of God's will as the substance of all things. Although he assumes a separation between created and uncreated being as eternal and contingent, yet, by appeal to divine power operative at all levels of being, he is able to claim that certain qualities of being, like existence itself, may be shared, if in a different manner; thus created bodies can be transformed into incorruptible spiritual bodies. Although he accepted the Platonic hierarchy of intelligible and sensible worlds, he reduced the tension between them by his emphasis on the relationship between different manners of being linked by God's pervading will and power.
Christology and cosmology: models of divine activity in Origen, Eusebius, and Athanasius by J. Rebecca Lyman