Plagues and Epidemics Caused by D(a)emons in Origen and Porphyry and Potential Interrelations

This essay will address how Origen, an early Christian writer, theologian, and pastor, referred to plagues, epidemics, and misfortunes, and how he construed these phenomena in his theology, literary works, and pastoral practice. A comparison with Porphyry will be offered, who likely drew part of his daemonology from Origen. Those responsible for plagues in both Origen’s philosophical theology and in Porphyry’s philosophy are δαίμονες (demons or fallen angels for Origen, daemons for Porphyry; Origen knew and referred to the two views). Porphyry’s attribution of his daemonology to “certain Platonists” who “divulged” these theories probably alludes to Origen and situates Origen within the Platonic school. I suspect that Porphyry was influenced by Origen’s demonology in general and possibly by On Daemons, if his. Porphyry’s terminology of “divulging” corresponds to that used in his anecdote about Origen who, notwithstanding the oath not to divulge Ammonius’ esoteric doctrines, nevertheless did so in On Daemons and The King Is the Only Creator. This indirectly confirms that Porphyry was speaking of the same Origen. Porphyry’s conviction that evil daemons are responsible for plagues, epidemics, and natural disasters is the same as Origen’s in Contra Celsum, which Porphyry knew. Origen was aware that spiritual plagues are worse than physical ones, that misfortunes mostly befall the just, and took over Jesus’ criticism of the ancient view of misfortunes as divine punishments for an individual or his parents or ancestors.

Tertullian on the Afterlife: “Only Martyrs are in Heaven” and Other Misunderstandings

Perpetua only saw martyrs in heaven, according to Tertullian, De anima 55,4. This passage has perplexed scholars, since Tertullian seems to be referring to Saturus’s vision, not Perpetua’s (Passio Perpetuae et Felicitatis 13,8). Additionally, Tertullian’s citation is part of his larger argument against the Valentinians, in which he makes the peculiar claim that the souls of the dead are “below” (inferi) with the exception of the martyrs who are in Paradise. I contend that Tertullian’s claim has been misunderstood in the last few decades of scholarship because of a failure to contextualize his remark within his rhetorical strategy. Disentangling Tertullian’s convictions from his rhetoric is notoriously difficult, and yet by reading Tertullian as fully immersed in the tactics from the Second Sophistic Movement recent scholars have made great advances in our understanding of this North African Christian writer. Several of Tertullian’s other works provide counter-evidence to the idea that only martyrs go to heaven: specifically, Tertullian further defines “heaven,” its location, and its occupants; additionally, Tertullian clarifies who is a “martyr” in his wider oeuvre. When Tertullian’s own teachings on the afterlife are retrieved, then one can re-read De anima to see how Tertullian has cloaked these with rhetorical devices meant to refute the Valentinian notion of the soul’s ascent through multiple heavens. This idea that Tertullian believed only martyrs gain immediate access to heaven—which has often been repeated in the most recent century’s secondary literature—is itself a misunderstanding of earlier modern scholarship.

POETRY AND THE MEANING OF LIFE IN THE NOVEL "GLASS" BY THE MODERN CHRISTIAN WRITER BEI CUN

В статье рассматриваются христианские мотивы в творчестве современного китайского писателя Бэй Цуня на примере его романа «Стекло». Предпринимается попытка представить поэзию и сам иероглиф 诗 с позиции христианского богословия, проводятся параллели с романом писателя, где два главных героя как раз являются поэтами.

Lives of Homer

This chapter focuses on Lives of Homer, the author of the Iliad and the Odyssey. According to the early Christian writer Tatian, the interest in Homer’s biography began in the sixth century with Theagenes of Rhegium, followed in the late fifth century by Stesimbrotus of Thasos, Antimachus of Colophon, and Herodotus. However, the so-called Lives of Homer, whose origin can be traced back to oral traditions transmitted by the rhapsodes, are all several centuries later. The Homer of the Lives is a construction from the Odyssey. However, his portrait is also a major document concerning the reception of his poems. Their panhellenic status, combined with the local pride of Greek cities, accounts for the number of his birthplaces. Later on, when Hellenism was appropriated by the Roman Empire, he was claimed by Rome, Egypt, and Syria, which were part of it. His portrait was also influenced by the rhapsodes, who performed his poems, and his primary role in Greek and Graeco-Roman paideia.

Al-Makīn ibn al-ʿAmīd on Moses of Crete

In the first, still unpublished, volume of The Blessed Compendium (al-Majmūʿ al-mu­bārak) – the historical work of the 13th-century Arabic-speaking Christian writer al-Makīn ibn al-ʿAmīd, there is a chapter on the Byzantine Emperor Theodosius II the Younger (r. 402-450). In this chapter, Ibn al-ʿAmīd retells the famous story of Moses of Crete, “who appeared among the Jews” and declared himself to be the Messiah to subsequent tragic disappointment of those who believed in him. The present article discusses this story and suggests an explanation for the discrepancies between Ibn al-ʿAmīd’s text and its Arabic source – the Book of the Heading (Kitāb al-ʿUnwān) of Agapius of Manbij (Hierapolis).

THE RHETORIC OF RELIGIOUS CONFLICT IN ARNOBIUS’ADVERSVS NATIONES

In this paper I discuss the ways in which the early Christian writer Arnobius of Sicca used rhetoric to shape religious identity inAduersus nationes. I raise questions about the reliability of his rhetorical work as a historical source for understanding conflict between Christians and pagans. The paper is intended as an addition to the growing literature in the following current areas of study: (i) the role of local religion and identity in the Roman Empire; (ii) the presence of pagan elements in Christian religious practices; (iii) the question of how to approach rhetorical works as historical evidence.

1. Lewis on the way

‘Lewis on the way’ describes the many images of C. S. Lewis—the author and the man. He was a Christian writer, religious and social philosopher, teacher, conversationalist, and general man of letters; he was imaginative and rational, authoritative and familiar, witty though intellectually severe, combative and mild, certain yet somehow restrained, defiant and unfashionable while also gregarious, good-humoured, and popular to the point of being charismatic. It concludes that his personal influence upon millions of people is deep, significant, and abiding, and his personality and life continue to arouse interest. His many voices have produced a trenchant body of work that includes hallmarks of its many types, remains relevant, and invites commentary.

Orygenes i hebrajski tekst Pisma Świętego

Origen is the exegete and Old Christian writer whose influence on the under­standing of the Bible has always been determinative. Undoubtedly, for ecclesiasti­cal reasons he deemed the Septuagint superior and regarded it as the Christian Old Testament. He thought highly of Hebrew text as well, which he often used for his research. An expression of this belief was among others the Hexapla worked out by Origen, which can be regarded as an exceptional manifestation of esteem towards the Old Testament and its Hebrew version. Origen’s attitude towards the Bible can be characterized by two approaches: on the one hand it is the ecclesiastical approach which gives the first place to the text commonly accepted in the Church namely the Septuagint, but on the other hand he is open to every other text Hebrew or Greek, trying to understand it and take it into account in his commentary.