The Fatherhood of God from Origen to Athanasius - download pdf or read online
By PETER. WIDDICOMBE
The fatherhood of God has had a important, if more and more debatable, position in Christian brooding about God. but even supposing Christians pointed out God as Father from the earliest days of the religion, it was once no longer until eventually Athanasius within the fourth century that the assumption of God as Father grew to become a subject matter of sustained research. the genesis of Athanasius' knowing of divine fatherhood opposed to the history of Alexandrian culture, Widdicombe demonstrates how the idea that got here to occupy any such in demand position in Christian theology.
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Additional resources for The Fatherhood of God from Origen to Athanasius
8–9. (26) C. Cel. VI. 71. J. M. Rist, ‘Beyond Stoic and Platonist: A Sample of Origen's Treatment of Philosophy (Contra Celsum IV. 62–70)’, in H. Blume and F. ), Platonismus und Christentum: Festschrift für Heinrich Dörrie, JAC. E 10 (1983), 238, remarks that Origen is a ‘master of Platonic and Stoic lore’. (27) Stroumsa, ‘The Incorporeality of God’, argues that Origen develops his allegorical method of exegesis, which allows for the reconciling of the idea of God's incorporeality and the Biblical portrait of a personal God, in reaction to the implications for Christians of Stoic or Platonic conceptions of God.
Dorval, and A. Le Boulluec (Paris, 1976), pp. 20–1. (9) Ibid. 29, 37, and 48. (10) Ibid. 298. (11) Traite des principes, trans. H. Crouzel and M. Simonetti (SC 252, 253, 268, 269, and 312: Paris, 1978–84), I. 90. (12) Ibid. I. 90, 110, and 142. (13) Ibid. I. 91 n: ‘Titre grec: Photius, Bibl. ’ (14) Vier Bücher von den Prinzipien, trans. Herwig Gorgemanns and Hemrich Karpp (Texte zur Forschung 24: Darmstadt, 1976). (15) Ibid. 98–9. (16) Ibid. (17) This suggestion was made to the author by Robert Berchman.
Nevertheless, it is possible to come to a general sense of his understanding of the relationship between language and the nature of God. 59 Inasmuch as we may know God through the Logos, we may also describe him. But if we are to describe his nature accurately, we must describe him with the words he has given to us in the Scriptures. Mortley, however, reaches the opposite conclusion about Origen's attitude to God's describability. 60 He acknowledges that much of the evidence he cites simply demonstrates that Origen believes that the mystical doctrines were intentionally hidden from the multitude of believers.
The Fatherhood of God from Origen to Athanasius by PETER. WIDDICOMBE