HUMAN AUTONOMY AND ITS LIMITS IN THE THOUGHT OF ORIGEN OF ALEXANDRIA

2016 ◽  
Vol 66 (2) ◽  
pp. 673-690
Author(s):  
Kathleen Gibbons
Keyword(s):  
Good Reason ◽  
Alternative Possibilities ◽  
Third Century ◽  
Human Beings ◽  
The Third ◽  
Human Choice ◽  
Origen Of Alexandria ◽  
Human Autonomy ◽  
The Will ◽  
The Church

As the church historian Henri Crouzel observed, questions about the nature of human autonomy were central to the thought of the third-century theologian Origen of Alexandria. On this question, his influence on later generations, though complicated, would be difficult to overstate. Yet, what exactly Origen thought autonomy required has been a subject of debate. On one widespread reading, he has been taken to argue that autonomy requires that human beings have the capacity to act otherwise than they do in fact act; that is, that alternative possibilities of action are causally available to them. As Susanne Bobzien has argued, however, there is good reason to think that the view that such alternative possibilities are required for the ascription of autonomy did not explicitly emerge until Alexander of Aphrodisias, a rough contemporary of Origen's of whose thought he was likely unaware. In revisiting Origen on the notion of ‘free will’, Michael Frede, against the ‘alternative possibilities’ reading, argued that his theory of the will was largely attributable to Stoicism, and in particular to Epictetus’ theory of will as προαίρεσις. George Boys-Stones, for his part, has claimed that, while Origen's theory of the descent of the pre-existent minds is aimed at providing an account of how human beings are entirely responsible for their characters, in the embodied state we find no evidence that he understood human choice subsequent to the fall to depend upon the existence of alternative possibilities in order to be autonomous.

scholarly journals DONATUS' RESISTANCE TO ROMAN POWER, BETWEEN THE 3RD AND 5TH CENTURIES AD

2021 ◽  
Vol 03 (06) ◽  
pp. 21-29
Author(s):  
Temam NASEREDDIN
Keyword(s):  
Catholic Church ◽  
Religious Movement ◽  
Third Century ◽  
The Third ◽  
The Will ◽  
Popular Classes ◽  
The Stability ◽  
The Many ◽  
The Church ◽  
The Catholic Church

According to the term Catholic polemicists, historians such as Opitat Milév and Saint Augustin, who called the anti-Romanian movement and the Catholic Church of Carthage loyal to it, called the Donatismus, a Christian religious movement that appeared in Morocco in the third century AD and flourished between the fourth and fifth centuries AD, which was named after one of its great founders (Donatus), a Christian cleric born in Tivest (present-day Algeria), who refused to submit to the will of the emperor, and the resistance of the Catholic bishops of Carthage who They contented themselves with being under the banner of the emperor and the Roman authority, Those conditions in which Donatus saw a severe indignation from the principles of Christ and a shattering of the strength of the faithful believers in Christianity, an outright retreat from true Christianity, a religious apostasy and a betrayal of the victims of oppression (martyrs). Donatism emerged in the form of an independent religious current opposing the Church of Carthage, a reason that was sufficient for the beginning of the conflict between Donatism and its allies from The lower popular classes, together with the Church of Carthage and the Romanian authority, were evident in the many revolutions throughout Morocco, represented by the revolutions of the Circum Cellas, who tasted the woes of the Romanian authority and the Catholic Christians in Morocco, and the revolts of the Fermus brothers and after Gildon (Ghildon), However, the Romanian authority did not remain static, but rather used all its capabilities to quell these revolutions and eliminate this Donatian bee that was able to strike the stability of the Romans and Catholics in Morocco.

scholarly journals PERSEPSI TEOLOG MASA KINI DI INDONESIA TERHADAP PIKIRAN TEOLOGI BAPAK-BAPAK GEREJA ABAD PERTAMA SAMPAI KETIGA

2019 ◽  
Author(s):  
Detty Manongko
Keyword(s):  
Literature Review ◽  
Quantitative Methods ◽  
Church History ◽  
Second Century ◽  
First Century ◽  
Christian Theology ◽  
Third Century ◽  
Church Fathers ◽  
The Third ◽  
The Church

The research of exploring the Church History have not been many studies done in Indonesia. Though this field is related to the theology, especially the development of Christian Theology for centuries. One area of Church History that needs to be examined are the Christian Thought of the Church Fathers from first to third centuries. The field is often called “Patrology” which is the study of Church Fathers from first to third centuries. Who are they, what are the results of their work, why they have produced such theological thoughts, and what they thoughts are still influencing to the contemporary theologians in Indonesia?The main problem in this research is how does the perception of contemporary theologians in Indonesia to the Chruch Father’ s theological thoughts? Through a literature review of Soteriology, Christology, and Eschatology, then this research has yielded important principles concerning to the Church Fathers’s theological thoughts at the Early Church period. And then through the field research has proven that the majority of contemporary theologians in Indonesia have a positive perception to the Church Fathers’s theological thought from first to the third centuries. Therefore, the reasons of why this research is conducted and how it is done are described in the first chapter of these book. The second chapter of this writing contains a literature review of the theological thoughts of the church fathers from the first century to the third. There are four groups of Church Fathers from the first century to the third. There are four groups of Church Fathers that are described in this chapter, i.e., The Apostolic Fathers (from the first to the middle of second century), The Aplogists (second century), The Anti-Gnostic Fathers (second and third century), and The Alexandrian Fathers (third century). The third chapter discusses the quantitative methods used in this research including statistical models to prove the validity and reliability of the data acquisition method that is used in the field of this research. It desperately needs accuracy and diligence in order to display a quality and useful research reports for the development of Church History studies. Discussion of the results of this study, along with the evidence that reinforces the result of this research is presented in the fourth chapter. Finally, the fifth chapter of this study elaborates the main thoughts that are generated in this study, which also expected to be important principles in conducting futher research.The results obtained in this study are not yet maximal on account of various constraints, such as limited time, facilities, funding, and so forth. However, the writer wishes that the results achieved in this study will give a valuable contribution to all readers of this writing and that it will be a motivation for a further research in the field of Church History in the future.

The Apostolicity of Gallic Churches

1975 ◽  
Vol 68 (1) ◽  
pp. 17-33 ◽  
Author(s):  
Frank D. Gilliard
Keyword(s):  
Nineteenth Century ◽  
Second Century ◽  
Third Century ◽  
The Third ◽  
The Church

At the end of the nineteenth century Louis Duchesne's Fastes épiscopaux de l'ancienne Gaule decisively undermined the foundation for maintaining the apostolicity of Gallic sees. This epochal study proved that, of the twenty-five lists of Gallic bishops which were credible and could be verified, only that of the church at Lyon reached back as far as the second century, and only four others as far as the third century. Thus it effectively discredited the pious medieval myths which had been created to prove that the Gallic episcopal traditions derived from the apostles, and led Duchesne confidently to conclude that, except for the “mother-church” at Lyon, established probably in the middle of the second century, no other church was founded in the Gallic provinces of Belgica, Lugdunensis, Aquitania, and Germania much before A.D. 230.

Constantine and Consensus

1995 ◽  
Vol 64 (1) ◽  
pp. 1-15 ◽  
Author(s):  
H. A. Drake
Keyword(s):  
Third Century ◽  
The Third ◽  
The Church

The church historian Socrates Scholasticus tells a story about an encounter during the Council of Nicaea between the emperor Constantine and the schismatic bishop Acesius. On learning that Acesius's dispute had nothing to do with the Creed or the date of Easter—the two major issues under debate at that Council—Constantine asked, “For what reason then do you separate yourself from communion with the rest of the Church?” Acesius replied that his sect objected to the relative leniency with which other Christians had treated those who had cracked under the empire-wide persecutions of the third century. He then “referred to the rigidness of that austere canon which declares, that it is not right that persons who after baptism have committed a sin, which the sacred Scriptures denominate ‘a sin unto death’ be considered worthy of participation in the sacraments.” Whereupon, Socrates continues, the emperor said to him, “Place a ladder, Acesius, and climb alone into heaven.”

I rapporti tra i coniugi nel pensiero dei Padri della Chiesa (I-III sec.)

Augustinianum ◽  
2014 ◽  
Vol 54 (2) ◽  
pp. 341-374
Author(s):  
Clementina Mazzucco ◽  
Keyword(s):  
First Century ◽  
Third Century ◽  
The Third ◽  
Clement Of Alexandria ◽  
The Subject ◽  
Points Of View ◽  
The Church ◽  
Husband And Wife

The article deals with the views of the Fathers of the Church on relations between husband and wife between the end of the first century and the end of the third century, an age that is less studied in this respect, even though it offers good documentation concerning the subject (particularly in the case of Tertullian and Clement of Alexandria). Four themes are considered: 1. adultery and separation; 2. the conjugal debt; 3. the division of tasks between husband and wife; 4. the faith life of the couple. Different opinions and often original points of view are presented in regard to the lawfulness of the second marriage, the culpability of adultery, the value of sexuality in the marriage and the wife’s subordination to her husband.

scholarly journals MENCARI KALIMATUN SAWA DALAM PLURALISME AGAMA (KAJIAN DALAM PERSPEKTIF ISLAM)

2020 ◽  
Vol 3 (2) ◽  
Author(s):  
Nuraeni Nuraeni
Keyword(s):  
Religious Pluralism ◽  
First Century ◽  
Early Church ◽  
Third Century ◽  
Religious Values ◽  
Human Beings ◽  
Roman Religion ◽  
The Third ◽  
The Government ◽  
Fundamental Values

Religious pluralism in Indonesia is a necessity that cannot be avoided because it adheres to diversity. As we know that in Indonesia there are six religions recognized by the government namely (Islam, Christianity, Hinduism, Hinduism, Buddhism, Catholicism and Kong hu chu) and every Indonesian citizen must embrace one of these religions, besides that human beings themselves are part of pluralism itself, so we live in pluralism.Normatively, doctrinaire of religion always teaches kindness, love and harmony. But sociological reality shows the opposite, religion is actually used as a source of ongoing conflict, both internal and external conflicts, such as clashes between the Early Church Christians with Jews, Christians with adherents of Roman religion (imperial religion) in the first century to the third century. Not much different from that in Indonesia, so we need to find a meeting point or Sawa sentence, looking for a conducive and prospective approach to the realization of sacred religious values (fundamental values) to be applicable solutions in looking at this plural future. 

‘Put on the dress of a wife, so that you might preserve your virginity’

2019 ◽  
Author(s):  
Karl Shuve
Keyword(s):  
Social Identities ◽  
Third Century ◽  
Communal Identity ◽  
The Third ◽  
The Church

In the third century, Christian virgins began to be described as brides of Christ. The nuptial metaphor had been employed since the earliest decades of the Christian movement to speak of communal identity, with the Church being the bride, but it is not until the third century, in the writings of Tertullian of Carthage, that we first encounter the notion that specifically virgin women embody the bride. Tertullian is clear that virgins are to conduct themselves in public as wives, which includes the wearing of a veil. This chapter focuses particularly on dress to explore what kind of ‘marriage’ it was that these virgins were believed to enter into with Christ, and what this means for their social identities.

Corinna

1970 ◽  
Vol 20 (2) ◽  
pp. 277-287 ◽  
Author(s):  
M. L. West
Keyword(s):  
Good Reason ◽  
Fourth Century ◽  
Fifth Century ◽  
Second Century ◽  
Third Century ◽  
The Third ◽  
The Difference ◽  
Made In

In the controversy over the date of Corinna, the following points may be taken as agreed:1. An edition was made in Boeotia about the end of the third or beginning of the second century B.C.2. The texts of Corinna current in the late Hellenistic and Roman periods were all descended from that Boeotian edition.3. Before its dissemination, Corinna was unknown in Greece at large. If she wrote at an earlier period, she must have been remembered only locally.The difference between Boeotian spelling of the fifth century and that of the fourth is very great: but the difference in this respect between the mid-fourth century and the late third or early second is comparatively slight. It is therefore tenable that whereas there would be a good reason for the re-spelling of fifth-century Boeotian into the later convention of any period, there would be no obvious or adequate reason for re-spelling Boeotian of the fourth century into the orthography of the third, or that of the third into that of the second. Even those features of fourth-century spelling which have ceased to preponderate are by no means unknown or even uncommon at the end of the third century.

I.—The Christian Antiquities of Tripolitania

Archaeologia ◽  
1953 ◽  
Vol 95 ◽  
pp. 1-82 ◽  
Author(s):  
J. B. Ward Perkins ◽  
R. G. Goodchild
Keyword(s):  
Late Antiquity ◽  
Third Century ◽  
Public Security ◽  
The West ◽  
The Third ◽  
Single Exception ◽  
The Creation ◽  
Church Councils ◽  
The Church ◽  
Official Recognition

In late antiquity, as under the earlier Empire, Tripolitania was a small and somewhat isolated territory. The creation of a separate province of Tripolitania, in the closing years of the third century, was no more than the official recognition of an established geographical fact. There continued to be important military and cultural links with the provinces to the west; but the natural isolation of the territory was inevitably increased by the decline in public security; and although the church came under the primacy of the bishop of Carthage, the records of the church councils bear eloquent witness to the hazards and difficulties of travel from such outlying districts. It is hardly surprising, therefore, that the surviving Christian antiquities of Tripolitania exhibit a robust regionalism; or that artistically, with the single exception of the mosaic in the church that Justinian built at Sabratha, none is of outstanding intrinsic merit.

scholarly journals Σοπενχάουερ περί Θανάτου και Αυτοκτονίας

Bioethica ◽  
2020 ◽  
Vol 6 (2) ◽  
pp. 7
Author(s):  
Lina Papadaki (Λίνα Παπαδάκη)
Keyword(s):  
Old Age ◽  
Good Reason ◽  
Fear Of Death ◽  
Human Beings ◽  
The World ◽  
Pain And Suffering ◽  
The Will ◽  
Genuine Solution

Schopenhauer is portrayed as the philosopher of pessimism, and for good reason. For him, life is suffering where ‘ultimately death must triumph’ (The World as Will and Representation vol. I, 311). However, his pessimism fades away when he contemplates death. He argues enthusiastically that, far from being an evil, death is in fact a friend we should welcome. Moreover, he believes it is possible for human beings to use their knowledge to fight the fear of death. Interestingly, however, at the point where the reader expects a philosophical defense of suicide, Schopenhauer vehemently argues against it. Suicide to avoid pain and suffering, according to him, is a mistake, a futile, foolish and egoistic act. Not only does suicide not offer a genuine solution to suffering, but also it hinders true salvation, the denial of the will.In this paper, I argue that Schopenhauer’s condemnation of suicide is in fact at odds with his views on death and can weaken his argumentation about why we must not fear death. It is my belief that Schopenhauer’s views on suicide stem - quite ironically - from his being, at times, overly optimistic about the possibility of genuine salvation. When it comes to freeing ourselves from the will, however, we are better off pessimists. This, I explain, will allow us to at least keep our optimism regarding death and find solace in the knowledge that - be it by old age, illness, accident, suicide or any other cause - death is not to be feared.

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