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By Christopher A. Beeley

No interval of historical past used to be extra formative for the improvement of Christianity than the patristic age, whilst church leaders, priests, and laity proven the traditional positive factors of Christianity as we all know it this present day. Combining ancient and theological research, Christopher Beeley provides an in depth and far-reaching account of the way key theologians and church councils understood the main valuable component of their religion, the identification and importance of Jesus Christ.

Focusing fairly at the query of ways Christ may be either human and divine and reassessing either formally orthodox and heretical figures, Beeley lines how an authoritative theological culture used to be built. His book holds significant implications for modern theology, church background, and ecumenical discussions, and it truly is guaranteed to revolutionize the best way patristic culture is known.

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Yet, despite the force of such claims, the “daring” quality of such a confession tends to win out in the bulk of Origen’s reflections on Christ. Elsewhere in the Commentary on John, he carefully qualifies what the Lamb of God is and what it is not. The Lamb is Christ’s humanity alone. The divine Son (“God in man”) is not sacrificed on the cross, but is the great high priest who does the sacrificing. Indeed, Origen understands Jesus’s statement in John 10:18—“I lay down [my life] of myself. Jn. 273–75).

Jn. 76 Here it is the crucifixion that shows God’s divinity and goodness most of all, beyond any revelations of the divine status of the Son apart from the incarnation. Yet, despite the force of such claims, the “daring” quality of such a confession tends to win out in the bulk of Origen’s reflections on Christ. Elsewhere in the Commentary on John, he carefully qualifies what the Lamb of God is and what it is not. The Lamb is Christ’s humanity alone. The divine Son (“God in man”) is not sacrificed on the cross, but is the great high priest who does the sacrificing.

190). Jn. 18, 10). Cels. 69). Everything else there is to say about Christ follows from this most basic fact of his identity. One of Origen’s favorite metaphors for the Son’s generation from the Father is the image of brightness shining from a source of light, or light coming from light (Princ. 42 Yet Origen interprets the image of light in a particular way, so as to preserve the Son’s divine identity as he understands it. On Origen’s reading, the Son possesses the same quality of light as the Father, namely, the divine nature; the Son shines forth from the Father immediately (the ancients considered light to be instantaneous), so there is no temporal interval dividing the Father and Son; the Son shines only from the Father, so there remains only one divine source and first principle (Princ.

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