Price:
[US] $238.00
Search Results
Page:12
Codices Sabaiticus 232 & Holy Cross 104, Jerusalem
This new and revolutionary edition of Origen’s Commentary on Matthew is based on the version in Codex Sabaiticus 232, the most important of all because, unlike the 24 codices consulted by Erich Klostermann in his standard edition of 1941, it contains not only episodic ‘passages’, but also unique flowing text. The same codex also reveals for the first time how heavily Origen’s work was used, and sometimes copied to the letter, by ancient authors. Against the prevailing opinion, Professor Panayiotis Tzamalikos incontrovertibly confirms his long-standing thesis that the Commentary on Matthew is much later than the Contra Celsum.
Origen’s detractors, both ancient and modern alike, in order to show how much of a ‘heretic’ Origen was, point the finger at a garbled, untrustworthy, and heavily interpolated Latin rendering of his De Principiis, whereas reference to his Commentary on Matthew has always been scarce, and Pamphilus’ illuminating and documented Apology for Origen is normally paid almost no attention.
The author demonstrates that, unless the correlations of Origen’s work to both Greek philosophy and subsequent Patristic literature are knowledgeably delved and brought to light, it is impossible to recognise the real Origen, which has far too little to do with current allegations concerning pivotal aspects of his thought. By means of his commentary on this Greek text, P. Tzamalikos, as he did with his previous books, casts light on the widespread and multiform miscomprehension of Origen’s fundamentals, and demonstrates that this is a terra still calling for informed and unbiased exploration.
Origen’s detractors, both ancient and modern alike, in order to show how much of a ‘heretic’ Origen was, point the finger at a garbled, untrustworthy, and heavily interpolated Latin rendering of his De Principiis, whereas reference to his Commentary on Matthew has always been scarce, and Pamphilus’ illuminating and documented Apology for Origen is normally paid almost no attention.
The author demonstrates that, unless the correlations of Origen’s work to both Greek philosophy and subsequent Patristic literature are knowledgeably delved and brought to light, it is impossible to recognise the real Origen, which has far too little to do with current allegations concerning pivotal aspects of his thought. By means of his commentary on this Greek text, P. Tzamalikos, as he did with his previous books, casts light on the widespread and multiform miscomprehension of Origen’s fundamentals, and demonstrates that this is a terra still calling for informed and unbiased exploration.
’s (Christian) Epithet and His Possible Conversion Tzamalikos in 2016 surmised that Origen might have been born and raised a pagan and later converted. 12 Ramelli suggested this as a possibility in 2009. 13 I shall adduce further hints, although this hypothesis remains speculative, like the one
God’s self‐revelation par excellence, Origen is not in the least interested.” 94 Both Tzamalikos and I have demonstrated that this is not the case, pointing to Origen’s philosophy of history and orientation towards the end ( telos ). 95 Christ’s historical coming and sacrifice are central in Origen
u.a. (Hgg.), Grégoire le Grand, Paris 1986, 69-82. Tyler, D., Reluctant Kings and Christian Conversion in Seventh-Century England, History 92, 2007, 144-151. 78370_Eich.indd 300 28.01.16 12:17 301Bibliographie Tzamalikos, P., A Newly Discovered Greek Father. Cassian the Sabaite Eclipsed by
In:
Gregor der Große
2002, 89–97. 160; P. Tzamalikos, Origen: Philosophy of History and Eschatology , Leiden 2007, with my review in: RFN 100 (2008), 453–458; G. Lekkas, Liberté et progrès chez Origène , Turnhout 2002, 124–140; R. Heine, Origen. An Introduction to His Life and Thought , Eugene 2019, 102–107, who agrees
, Edinburgh 1989, 205–218. On the relationship between the soul and the cold, see Pl., Cra. 399d–e; Arist., de An. 1.2 (404b); Chrysipp. Stoic., SVF ii 804–808; Ph., somn. 1.31; Tert., anim. 25. 25 See M. Edwards, Origen against Plato , Aldershot 2002, 89–93; P. Tzamalikos, Origen: Cosmology and
Beiträge in Badilita, Jakab 2003. Zu Cassian in Gallien siehe v.a. Goodrich 2007. 48 Siehe Markus 1990, 183-197 zu diesen hier vereinfacht dargestellten Idealen. 49 Tzamalikos 2012a; ders. 2012b. Tatsächlich gingen sein Werk sowie zahlreiche weitere Schriften, die bisher nicht korrekt zugeordnet worden
In:
Gregor der Große
Page:12