Clement of Alexandria on The Generation of The Logos

1951 ◽  
Vol 20 (2) ◽  
pp. 72-81 ◽  
Author(s):  
H. A. Wolfson

At the time of Clement of Alexandria there existed two theories with regard to the generation of the Logos. They may be described as the twofold stage theory and the single stage theory. According to the twofold stage theory, which reflects a similar conception in Philo,1 the Logos at first existed from eternity in God and then, prior to the creation of the world, it was generated from the essence of God as a distinct personal being. Representatives of this view are, among the Greek Fathers, Justin Martyr, Tatian, Athenagoras, Theophilus, and Hippolytus, and among the Latin Fathers, Tertullian, Novatian, Lactantius, and as late as the fourth century, Zeno of Verona. According to the single stage theory, the generation of the Logos from God was from eternity. The first to introduce this view were Irenaeus and Origen and it is this view which ultimately prevailed. Now with regard to Clement of Alexandria, who was a contemporary of both Irenaeus and Origen, it is the general opinion of students of the history of doctrine that he is to be included among those who introduced the single stage theory, though Zahn finds that Clement “always makes a sharp distinction between the only Unbegotten God the Father and the Son or Logos who was begotten or created before the rest of creation.”2 It is this general opinion which I wish to question in this paper.

2013 ◽  
Vol 60 (1) ◽  
pp. 106-120 ◽  
Author(s):  
Juan Hernández

The publication of Josef Schmid's landmark work on the textual history of the Apocalypse seemingly established the Andreas Text Type as a fourth-century product. The primary evidence for Schmid's claim came from the fourth-century corrections of the Apocalypse in Codex Sinaiticus, corrections which bore a close resemblance to the Andreas text of the Apocalypse. Schmid's reconstruction, however, is flawed. The fourth-century corrections he identified are actually from the seventh century. The data supporting a fourth-century Andreas text type does not exist. Schmid's widely influential error appears to have been based on a misreading of Milne and Skeat'sScribes and Correctors of the Codex Sinaiticus.


1994 ◽  
Vol 45 (1) ◽  
pp. 92-106
Author(s):  
Hans Henningsen

The View of Nature and History in Grundtvig and LøgstrupBy Hans HenningsenGrundtvig’s and K.E. Løgstrup’s thoughts move in two different dimensions, but with the same intention of demonstrating that it was not the capacity of man to create culture that first gave significance to the world. But where Grundtvig speaks about history, Løgstrup speaks about »phenomena«, »nature«, and »universe«.While Grundtvig was largely unaffected by Kant, the latter - with his concepts of the selfexistent subject and the idea of the faculty of cognition as productive - became a challenge to Løgstrup. Kant heralds an era whose relationship with the universe is characterized as a »marginal existence«. Our culture became an emancipatory culture which was all to the good, but the era lost its sense of the .pre-cultural. structures in which life is »encased«.The era has also emancipated itself from Grundtvig’s historical view. But a history on the premisses of relativism is no history. Or, in Løgstrup’s words, there is no other history than the history of what is essential in life. Therefore, in reality, Løgstrup’s phenomenological and philosophical endeavours become a defence of history. Grundtvig’s view of nature was determined by his radical prioritization of history. He prefers to view nature as part of the historical life of man, which again determines his use of nature images. In Grundtvig there is no religious interpretation of any experience or perception of nature in spite of the fact that everything in the Creation is to be understood as images of the eternal.In Løgstrup there is no such cautions attitude towards nature. Here nature and sense perception are liberating, but as is the case with Grundtvig, nature is seen as the foundation of man’s life, as immediate experience.Grundtvig’s radical prioritization of history colours his view of art. The Creation itself is the greatest work of art; part of it is the upbringing through which all history must be the object of the individual’s own experience. Among the art forms, poetry ranks highest, with the song above all other forms, while Grundtvig only uses disparaging words about painting and sculpture because these art forms are wordless and preclude changes. Løgstrup, however, attaches much greater importance to sense perception and self-recognition through art.These contrasts may be regarded as what Løgstrup calls uniting opposites; it must be remembered, however, that such disparities cannot be harmonized so as to disappear, but are uniting precisely by virtue of the tension that exists between them. The actual existence of the contrasts does not preclude the possibility that in a wider sense the two views may be contained within the same framework and express a common intention.


2007 ◽  
pp. 27-37
Author(s):  
Dmytro V. Tsolin

Every reader of the Old Testament, both experienced researcher and newcomer, cannot fail to pay attention to one peculiarity in the presentation of the idea of ​​God: it is a harmonious (and, at times, amazing) combination of transcendence and immanence. The History of the Creation of the World (Genesis 1: 1 - 2: 3), which begins the first book of the Strictly Testament - Genesis - is an example of an exquisite prose genre with elements of epic poetry. In it, the Creator of the Universe appears to the Almighty, the Wise, and the All-Powerful, standing above the created world: Only one word of it evokes the material world from nothingness. This is emphasized by the repeated use of the formulas אלהים וימר / wa-yyo'mer 'ělohîm ("And Elohim said ...") and ויהי־כן / wa-yəhî khēn ("And so it became"). This use of two narrative constructs at the beginning and at the end of messages about the creative activities of God clearly emphasizes the idea of ​​reconciling the divine Word and being. God is shown here to be transcendental.


2022 ◽  
pp. 930-944
Author(s):  
Anthony J. Gephardt ◽  
Elizabeth Baoying Wang

This chapter explores the world of autonomous vehicles. Starting from the beginning, it covers the history of the automobile dating back to 1769. It explains how the first production automobile came about in 1885. The chapter dives into the history of auto safety, ranging from seatbelts to full-on autonomous features. One of the main focuses is the creation and implementation of artificial intelligent (AI), neural networks, intelligent agents, and deep Learning Processes. Combining the hardware on the vehicle with the intelligence of AI creates what we know as autonomous vehicles today.


2006 ◽  
Vol 14 (2) ◽  
pp. 241-256 ◽  
Author(s):  
WIM BLOCKMANS

The process of European integration, the complexity of the problems involved and even the resistance it raises, astonishes observers in other parts of the world, especially in large states that have a long history of centralized government behind them. Is there really so little unity in Europe? If so, how can this be explained? Has European diversity generated only problems or has it, in fact, created new and unique opportunities? Is there a chance that growing concerns at EU-level about the cultural dimensions of European citizenship could, in fact, consolidate a sense of community? And, finally, how can historians contribute to the creation of a common European identity, if this is so weakly developed?


2016 ◽  
Vol 3 (1) ◽  
pp. 85-104 ◽  
Author(s):  
Melissa CROUCH

AbstractMyanmar is the only Buddhism-majority country in the world that has developed and maintained a system of family law for Buddhists enforced by the courts. This article considers the construction of Burmese Buddhist law by lawyers, judges, and legislators, and the changes made through legislative intervention in 2015. It begins by addressing the creation and contestation of Burmese Buddhist law to demonstrate that it has largely been defined by men and by its perceived opposites, Hinduism and Islam. Three aspects of Burmese Buddhist law that affect women are then examined more closely. First, Burmese Buddhist law carries no penalties for men who commit adultery, although women may risk divorce and the loss of her property. Second, a man can take more than one wife under Burmese Buddhist law; a woman cannot. Third, restrictions on Buddhist women who marry non-Buddhist men operate to ensure the primacy of Burmese Buddhist law over the potential application of Islamic law. This article deconstructs the popular claim that women are better off under Burmese Buddhist law than under Hindu law or Islamic law by showing how Burmese Buddhist law has been preoccupied with regulating the position of women. The 2015 laws build on this history of Burmese Buddhist law, creating new problems, but also potentially operating as a new source of revenge.


2011 ◽  
Vol 19 (5) ◽  
pp. 1265-1271 ◽  
Author(s):  
Tiago Braga do Espírito Santo ◽  
Taka Oguisso ◽  
Rosa Maria Godoy Serpa da Fonseca

The object is the relationship between the professionalization of Brazilian nursing and women, in the broadcasting of news about the creation of the Professional School of Nurses, in the light of gender. Aims: to discuss the linkage of women to the beginning of the professionalization of Brazilian nursing following the circumstances and evidence of the creation of the Professional School of Nurses analyzed from the perspective of gender. The news articles were analyzed from the viewpoint of Cultural History, founded in the gender concept of Joan Scott and in the History of Women. The creation of the School and the priority given in the media to women consolidate the vocational ideal of the woman for nursing in a profession subjugated to the physician but also representing the conquest of a space in the world of education and work, reconfiguring the social position of nursing and of woman in Brazil.


Author(s):  
NATALIIA MYSAK

M. Hrushevsky is a remarkable figure in the Ukrainian history of the late 19 – early 20th century. In recent decades there have been a lot of papers devoted to his scientific and political activities, personal life, and analysis of his scientific heritage. However, M. Hrushevsky's relations with the Ukrainian youth are still one of the unsolved aspects. The main idea of the article is an attempt to analyze the scientist's interpretation of the role and key tasks of the students in the process of national self-identification of the Ukrainians. The aims are to explore the nature of M. Hrushevsky's relationship with young people in educational, scientific, private spheres of life, and to specify the professor's contribution in the case of material support of youth. The scientist was clearly aware of the exceptional role and mission of youth in the processes of the Ukrainian nation formation and construction of the Ukrainian state, and therefore he tried to promote its establishment and development in every way. He was convinced that the youth is the bearer of the nation's potential and that the future of the Ukrainians depends on its character and well-being. M. Hrushevsky was assured that his own task and the task of the public are the creation of the conditions for the young generation formation, the development of such qualities as initiative, independence, creativity, and responsibility. The main sphere of relations between M. Hrushevsky and youth was education. In 1894 professor headed the World history department at the philosophy faculty at Lviv University, with a special emphasis on Eastern Europe. He believed that the main condition of the formation of the Ukrainian youth is the creation of the ability to get an education in the native language, as well as the opportunity of being involved in the scientific activity. M. Hrushevsky read original lecture courses in Ukrainian, which were attended by students of different faculties. At the university, he also conducted the practical classes ("historical exercises"), during which he tried to stimulate students' scientific activity and develop their critical view of the world. Professor had the private lessons, too, during which he provided students with the consultations, listened to the research works, and estimated those. Moreover, he allowed students to use his library. M. Hrushevsky encouraged young people to study science. In the summer of 1904, with the assistance of the Shevchenko Scientific Society, he founded in Lviv the Ukrainian academic vacation courses. The last ones gave to the Ukrainian youth the opportunity to meet and communicate with the Ukrainian scientists from Galicia and the Dnieper Ukraine. M. Hrushevsky himself taught courses on the history of Ukraine. The professor encouraged students to work in the archives and collect materials for the research. He helped them to obtain permission to work in the archives in different countries and searched the financial support for such assignments. And, as an editor of scientific publications, he promoted publication of the articles by his students. Sometimes the relationship between professor and his students acquired a private character. The students often visited M. Hrushevsky's home with the aim to talk or report the news, accepted his invitations for lunch, dinner, and holidays. Some of them had a vacation in a professor's house in Kryvorivnia village. M. Hrushevsky always was sincerely concerned about the financial problems of Ukrainian students. For the financial support of the young scientists on the professor's initiative, several scholarship funds were established in the Shevchenko Scientific Society. M. Hrushevsky also initiated the fundraising for the construction of a dormitory for the Ukrainian youth – "Academic building" in Lviv. He curated the construction of this institution during 1904–1905. M. Hrushevsky, in every way, supported student organizations in various aspects of their activities, as well as the political initiatives of young people. For numerous times, he participated in various events organized by youth societies. The scientist entirely supported the students in the struggle for the opening of the Ukrainian University in Lviv. Thus, in the paper, it is proved that M. Hrushevsky was aware of the exceptional role of students in the formation of the Ukrainian nation and believed that youth is the basis of the intellectual elite foundation process. The relations between the scientist and the Ukrainian youth were close and diverse. In M. Hrushevsky's activities, the priority was given to the versatile political, scientific, moral, and material support of students. Keywords: M. Hrushevsky, youth, students, education, science, Lviv University, Academic building.


Verbum Vitae ◽  
2021 ◽  
Vol 39 (4) ◽  
pp. 1133-1157
Author(s):  
Janusz Kręcidło
Keyword(s):  

The article contains a detailed exegesis of the Christological hymn in Col 1:15-20, highlighting the links between the theology of creation and kerygmatic theology. The first strophe (1:15-18a) emphasizes the author’s intention to show the function of Christ in the creation of the world, whereas the second one (1:18b-20) exposes the fact that Christ’s passion, death and resurrection were key moments in the history of the world, comparable only to the work of its creation. It is shown that both events are closely related in the hymn because reconciling the world to God in the blood of Christ is meant to be the completion of the work of creation, resulting in restoring a harmonious relationship between God and man.


Author(s):  
M. F. Burnyeat

In the fourth century BCE, Anaxarchus and Monimus compared the world to stage-painting, to express scepticism about sense-perception and the worthlessness of human affairs, respectively. But the comparison traces back to Democritus’ discussion of Anaxagoras’ famous claim, a century earlier, that ‘appearances are a sight of things unseen’. According to Vitruvius, they were influenced by what Agatharchus had written about stage-painting, something that can be assessed properly only by considering the genre of technical treatises and the claims of those who were first to write on a subject. The comparison with phenomenal experience should ultimately be credited to Anaxagoras, though the points that he and Democritus make differ, owing to their different views of how the macroscopic world is related to underlying reality. These texts are thus not about the early history of perspectival painting, but stem from a fifth-century epistemological debate about what, if anything, sense-perception reveals about reality.


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