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Journal articles on the topic 'Homilies on the Psalms (Origen)'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2025

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1

Nieścior, Leon. "Integral Communication with Listeners in Origen’s Four Homilies on Psalm 76(77)." Collectanea Theologica 92, no. 2 (2022): 87–106. http://dx.doi.org/10.21697/ct.2022.92.2.04.

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A recently discovered collection of 29 Origen’s homilies on the Psalms was published in 2015. Origen delivered them in the last years of his life. We find there speculations on the borderline between philosophy and theology, which Origen never abandoned. Do they not violate the canon of homilies? Are they not dominated by a theoretical, intellectual factor? To answer these questions, the author poses a broader question in his article, namely, about the nature of communication with listeners. Did Origen, as a homilist, appeal in an integral and balanced way to all human faculties: reason, imagi

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2

Grzywaczewski, Józef. "Christ as the Persona Speaking according to Origen’s First Homily on Psalm 15(16)." Collectanea Theologica 92, no. 2 (2022): 65–86. http://dx.doi.org/10.21697/ct.2022.92.2.03.

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The discovery of Origen’s commentaries on Psalms in 2012 was an event for patristic studies. These commentaries are prepared in the form of homilies. It is said that Origen published them at the end of his life. In preparing his homilies, he applied the allegorical method as he used to do in many of his works. The implied author of Psalm 15(16) speaks in the first person. For Origen, it was evident that the persona speaking in Psalm 15(16) was Christ. Indeed, this Psalm belongs to the messianic Psalms. The article draws attention to three points: 1) Christ as the persona which has seen no corr

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3

Grünert, Anna. "The Psalter as a source of knowledge in Origen’s and Basil’s exegesis on the Psalms." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 17, no. 2 (2023): 656–71. http://dx.doi.org/10.25205/1995-4328-2023-17-2-656-671.

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By comparing Origen’s and Basil’s homilies on the psalms, this article aims to demonstrate how both authors conceived of the literary and theological unity of the Psalter. Both exegetes incorporate Christian spiritual progress—as presented, according to them, in the divine music—into the dichotomy of praxis and theoria. To this end, they use a set of specific images. For instance, they both contrast the practical life of moral preparation, depicted as the “psalm” and a kind of instrumental music, with the contemplative life as the “canticle” and a kind of vocal music. In this way, drawing on t

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Grünert, Anna. "Corporeal vision and contemplation in the epistemological context: a comparison of the “Homilies on the Psalms” by Origen and saint Basil of Caesarea." St. Tikhons' University Review 102 (August 31, 2022): 11–28. http://dx.doi.org/10.15382/sturi2022102.11-28.

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The article considers on the material of the “Homilies on the Psalms” of Origen and saint Basil of Caesarea the use of vocabulary of visual sense in an epistemological context, including the concept of “contemplation”, which goes back to the ancient philosophical tradition. Thus, the aim of the paper is to explain the philosophical meaning of this concept as the highest stage on the path of knowledge as well as its place in the epistemological systems of both authors. On the basis of the description of cognitive processes by early Christian writers we discovered a number of patterns in the com

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5

Pochwat, Józef. "Złe duchy – diabeł i demony na podstawie "Homilii o Księdze Psalmów" Orygenesa-Hieronima." Vox Patrum 59 (January 25, 2013): 129–50. http://dx.doi.org/10.31743/vp.4020.

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According to the researchers, Origen († 254) was the author of the Homilies on the Book of Psalms, whereas Jerome († 420) was their translator into Latin. Based on the above work, we have determined who are the devil and demons. These spirits of wickedness, after rebellion directed against God, were expelled from heaven and they stay in a terrible place, in hell. The Devil and his army are doing everything to separate man from God and make him his friend. This happens when man rejects God’s commandments and commits sin. The author, aware of human weaknesses, stresses the possibility of returni

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6

James, Mark Randall. "Homilies on the Psalms: Codex Monacensis Graecus 314 by Origen." Catholic Historical Review 108, no. 4 (2022): 790–91. http://dx.doi.org/10.1353/cat.2022.0116.

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7

Alviar, José. "A Decade of Research on Origen’s Homilies on the Psalms (Codex Monacensis Graecus 314)." Warszawskie Studia Teologiczne 36, no. 1 (2023): 50–69. http://dx.doi.org/10.30439/wst.2023.1.3.

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Slightly more than a decade has passed since the momentous discovery in Munich of 29 Greek homilies by Origen on the Psalms. In all this time, the new material has been the object of intense study on the part of scholars. The present article offers a description and classification of the research published to date, identifying the principal avenues of investigation opened by access to Origenistic texts hitherto unknown to modern scholars.

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8

Грюнерт, Анна. "Origen. Homilies III and IV on Psalm 36. Part 2." Библия и христианская древность, no. 2(14) (June 15, 2022): 57–105. http://dx.doi.org/10.31802/bca.2022.14.2.002.

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Данная публикация является продолжением двух первых «Бесед на псалом 36» Оригена, опубликованных в № 3 (11) за 2021 г., и включает в себя перевод третьей и четвёртой «Бесед на псалом 36». Работу предваряет краткая вступительная статья, перевод бесед дополнен комментарием и переводом критического аппарата. Во вступительной статье обозначены основные темы, которые Ориген затрагивает в толкованиях, и даётся небольшой обзор сведений, данных во вступительной статье к предыдущей публикации. This publication is a continuation of the translation of the Homilies I and II on Psalm 36, which was presente

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9

Perrone, Lorenzo. "The Dating of the New Homilies on the Psalms in the Munich Codex : The Ultimate Origen?" Proche-Orient Chrétien Tome 67, no. 3-4 (2017): 243–51. https://doi.org/10.3917/poc.673.0243.

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10

Niehoff, Maren R. "From the “Theater of the World” to the “Mask of Christ” — and Back Again: Insights from Origen’s Newly Discovered Homilies on Psalms." Scripta Classica Israelica 39 (September 11, 2021): 117–36. https://doi.org/10.71043/sci.v39i.4935.

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This article provides the first translation and in-depth analysis of a passage in Origen‟s newly discovered homilies on Psalms, which refers to the theater in Caesarea and uses theatrical language to describe Christian identity. By putting on the mask of Christ the Christian adopts a Christian identity and becomes an active member in the community. The article interprets Origen‟s arguments in the context of material evidence from Caesarea which reflects the city‟s centrality in theatrical competitions. Moreover, Origen‟s exceptionally positive attitude towards the theater, compared to that of

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11

Nieścior, Leon. "Theological Themes in Origen’s First Homily on Psalm 76 (77) and Their Subsequent Reception." Collectanea Theologica 91, no. 4 (2021): 63–82. http://dx.doi.org/10.21697/ct.2021.91.4.02.

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The collection of Origen’s presumably last works, the 29 homilies on the Psalms, was recently discovered and published in 2015. In the homily on Psa 76:1-9, we can find threads of the theology of spirituality intertwined with more systematic speculations. The sanctifying action of the Logos comes here to the fore. God-Logos enables the Christian to sacrifice himself fully with his mind, tongue and all his senses. The Word, which has been living for ages in the womb of the Father, educates the human word, liable to agitation, to silence. Origen looks for a cure in afflictions. He finds it in th

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12

Grünert, Anna. "The Medical Metaphor of the Hospital in the “Discourses” by Epictetus and the “Homilies on the Psalms” by Origen." Aristei. Aristeas: vestnik klassicheskoi filologii i antichnoi istorii 25 (2022): 51–70. http://dx.doi.org/10.53084/22209050_2022_25_51.

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13

Bardski, Krzysztof. "Symbolism of God’s Protection over the Chosen People during the Journey to the Promised Land in Origen’s Homilies to Psalm 77 (78)." Collectanea Theologica 91, no. 4 (2021): 83–94. http://dx.doi.org/10.21697/ct.2021.91.4.03.

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The article analyzes selected literary motifs of Psalm 77, which were used by Origen to formulate more-than-literal interpretations. The methodology of research on the processes of creating allegorical and symbolic associations has been applied to the following literary motifs: the separation of the waters of the Red Sea, the cloud and the pillar of fire leading the Israelites through the wilderness, water from a rock, and manna from heaven.

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McWilliam, Joanne, and Enrique Eguiarte. "La cristologia de las ‘enarrationes’ de 392 sobre los salmos." Augustinus 56, no. 220 (2011): 145–51. http://dx.doi.org/10.5840/augustinus201156220/22117.

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The article deals with the Christology in the Homilies of the Psalms 1-32 in 392, underlining that these Homilies are replete with catholic teachings about Christ, Head and body. It asserts that these Homilies challenge Donatist’s ecclesiology, presenting a new one, and in doing this, Augustine’s Christology expanded dramatically.

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15

Heath, Jane. "Book Review: Origen’s Homilies in English: Origen, Homilies on Luke and Origen, Homilies on Judges." Expository Times 125, no. 10 (2014): 513–14. http://dx.doi.org/10.1177/0014524614524142k.

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16

Fitzgerald, Allan. "Agustín, Conciencia y el Maestro Interior." Augustinus 64, no. 1 (2019): 135–44. http://dx.doi.org/10.5840/augustinus201964252/2538.

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This article examines the relation of Augustine’s appreciation of the human heart to his understanding of conscience both from a theological and a spiritual point of view by a study of the 43 sermons preached in Hippo from December 406 to mid-summer 407, that is, the fifteen enarrationes on the Psalms of Ascent (en. Ps. 119-133), enarrationes on psalms 95 and 21 (sermon 2), the first sixteen tractates on the Gospel of John (Io. eu. tr.), and the ten homilies on the First Letter of John (ep. Io. tr.)

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17

Álvarez Alonso, José Félix. "Discurso Ajeno en las Homilías de Alfonso de Castro: Presencia y mecanismos de introducción." Talia Dixit, no. 16 (2021): 83–110. http://dx.doi.org/10.17398/1886-9440.16.83.

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The 16thcentury Franciscan preacher Alfonso de Castro writes a set of twenty-five homilies dedicated to Psalm 50. In its composition, periods of discourse that are specific to the author are mixed in a continuous and masterly manner along with others of the same and of different origin. In this article we address the presence of this foreign discourse by virtue of two specific needs: firstly, to review and update a previous typological proposal and, secondly, to delve into the distribution of such periods throughout the sermons as well as in the mechanisms used by the author when inserting the

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18

Bąk, Tomasz. "Shenute e le sue citazioni dei Salmi nell’omelia: Ad philosophum gentilem." Biblical Annals 5, no. 1 (2015): 59–79. https://doi.org/10.31743/ba.458.

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The main sources of the Holy Scripture text are, obviously, the biblical manuscripts; though they are not the only ones. We can also find the biblical text among writings of fathers of the Church, in which there are very often many biblical quotations. This article, as the title suggests, presents the Coptic verses of Psalms which can be found in one of the homilies of Abba Shenute: Ad philosophum gentilem. Firstly it contains a short biography of Shenute: his writing activity, and especially the diverse information regarding his homily. Secondly it includes 13 quotations from the Psalms - par

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19

Andoková, Marcela, and Róbert Horka. "Persuasive Function of Sound Figures in Augustine’s Homilies on the Psalms of Ascents and Their Translation into Modern Languages." Vox Patrum 85 (March 15, 2023): 149–66. http://dx.doi.org/10.31743/vp.14557.

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Augustine’s sermons and exegetical homilies have been recently studied by modern scholars not only from the point of view of their contents but also their rhetorical form. This is true especially in those cases where we deal with authentic speeches reflecting the language culture of his audience. One of the most characteristic features of Augustine’s homiletic style is antithetic parallelism which occurs frequently in his homilies on Psalms and results from the author’s own way of thinking. Here we do not deal that much with the biblical parallelism of thought, present in the Hebrew poetry, pa

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20

Whealey, Alice. "Prologues on the Psalms: Origen, Hippolytus, Eusebius." Revue Bénédictine 106, no. 3-4 (1996): 234–45. http://dx.doi.org/10.1484/j.rb.4.00348.

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21

Lienhard, Joseph T., and John Clark Smith. "Origen: Homilies on Jeremiah; Homily on 1 Kings 28." Church History 68, no. 2 (1999): 425. http://dx.doi.org/10.2307/3170868.

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22

Magree, Michael C. "The Nonviolent Christ at the Apocalyptic Center of Origen’s Homilies on Joshua." Theological Studies 84, no. 3 (2023): 501–23. http://dx.doi.org/10.1177/00405639231187375.

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Christians ancient and modern have puzzled over the violence in the book of Joshua. Origen of Alexandria interprets this text apocalyptically, to give readers a sense of their own personal moral struggle as participating in a cosmic effort. For Origen, the central act of apocalypse is the cross of Jesus Christ, conquering evil through nonviolence and making religious violence explicitly prohibited. This is a compelling exegesis still today, since by using the cross to reinterpret Joshua, Origen presents a middle path between endorsing the violence depicted and excising or ignoring it.

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23

Juliawati, Fransiska, and Hendi. "Makna Spiritual Aku Hitam dalam Teks Kidung Agung 1:6." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 2, no. 2 (2022): 210–18. http://dx.doi.org/10.54170/dp.v2i2.87.

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The article is a commentary on the Spritual significance in the song of Solomon 1:6 based on Origen view of the song of song commentary and homilies origen and another book by Gregory of nysa as homilies on the song of song. It was a book that blotted out the black spiritual significance of the song of Solomon. Many of god’s servants today have been inspired to convey only the literal meaning of the song of Solomon, and are then complemented by the experience and testimony of that servant of God. With the intent of making the hearts of the congregation rejoice even if the message of the text t

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Uthemann, Karl-Heinz, and Wolfram Kinzig. "In Search of Asterius. Studies on the Authorship of the Homilies on the Psalms." Vigiliae Christianae 45, no. 2 (1991): 194. http://dx.doi.org/10.2307/1584431.

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Kelly, Joseph F. T. "Early Medieval Evidence for Twelve Homilies By Origen On the Apocalypse." Vigiliae Christianae 39, no. 3 (1985): 273–79. http://dx.doi.org/10.1163/157007285x00041.

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26

Lang, Uwe Michael. "Book Review: St. John Chrysostom, Old Testament Homilies, Volume One: Homilies on Hannah, David and Saul; St. John Chrysostom, Old Testament Homilies, Volume Two: Homilies on Isaiah and Jeremiah; St. John Chrysostom, Old Testament Homilies, Volume Three: Homilies on the Obscurity of the Old Testament – Homilies on the Psalms; St. John Chrysostom, Eight Sermons on the Book of Genesis; St. John Chrysostom, Spiritual Gems from the Book of Psalms; Reading the Old Testament in Antioch." Irish Theological Quarterly 71, no. 1-2 (2006): 190–93. http://dx.doi.org/10.1177/002114000607100119.

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27

Andoková, Marcela. "“ut nos simus codex ipsorum” The Interpretation of verba dubitationis in St. Augustine’s Homiletic Œuvre*." Acta Antiqua Academiae Scientiarum Hungaricae 59, no. 1-4 (2020): 341–51. http://dx.doi.org/10.1556/068.2019.59.1-4.30.

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Summary:St. Augustine as a preacher used a language close to his multi-ethnic North-African audience who were often poorly educated in Latin, if not illiterate. So when explaining difficult biblical passages translated from Greek into Latin, he had to search for appropriate expressions which, in many cases, were not conform with standard Latin taught at schools. Therefore, this paper focuses on some aspects of Late Latin present in old Latin translations of Scriptures and explained by Augustine in his exegetical homilies, mainly in his Commentaries on the Psalms, paying particular attention to

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Longosz, Stanisław. "Dramatyzowane homilie patrystyczne zalążkiem dramatu chrześcijańskiego." Vox Patrum 65 (July 15, 2016): 389–431. http://dx.doi.org/10.31743/vp.3508.

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The author of this paper tries to prove that the origins of Christian drama shouldn’t be sought in Latin liturgical drama crystalized in 9th and 10th century – as it is commonly accepted – but rather much earlier: in Eastern dramatized patristic homilies of 5th, 6th and 7th century. All fully dramatized homilies of those days are arranged in three groups: The homilies about John the Baptist and the Baptism of Jesus Christ; The homilies about descending of Jesus Christ into the abyss and liberation of those who are righteous from hell; Homilies about the Annunciation of Blessed Virgin Mary – m

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Walton, Audrey. "The Seafarer, Grammatica, and the making of Anglo-Saxon textual culture." Anglo-Saxon England 45 (December 2016): 239–64. http://dx.doi.org/10.1017/s0263675100080285.

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AbstractDespite the popularity of The Seafarer within Old English scholarship, the poem's governing logic remains unclear, in large part because of the enduring mystery surrounding the poem's use of the compound expression forþon. This study will argue that the repeated use of forþon in The Seafarer reflects the anaphoric repetition of causatives in the Psalter. Moreover, through its repetition of forþon clauses, the poem invites the reader to approach the text using interpretive strategies commonly associated with the Psalms. Especially in the commentaries of Augustine, Cassiodorus and Origen

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Walters, J. Edward. "Book Review: St. Jerome: Commentary on Isaiah; Origen: Homilies 1–9 on Isaiah." Biblical Theology Bulletin: Journal of Bible and Culture 48, no. 1 (2018): 54–55. http://dx.doi.org/10.1177/0146107917746585m.

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31

Edwards, Robert G. T. "The Disunity and Unity of the Psalter in the Fathers." Journal of Theological Interpretation 10, no. 1 (2016): 51–70. http://dx.doi.org/10.2307/26373986.

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ABSTRACT Origen, Eusebius, Didymus, Diodore, and Gregory of Nyssa—among other Christian interpreters of the psalms—stand in a tradition of envisioning the Psalter as a theological unity. These claims to the unity of the book of Psalms come about through struggling with its disunity, which appears in many cases to be a problem that needs solving. Not all come to similar conclusions as to the mechanism of this unity. Still, its coherence as divine revelation is clearly established at the latest by the time of Gregory of Nyssa's writing of his In inscriptiones Psalmorum. Further, this unity of th

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Edwards, Robert G. T. "The Disunity and Unity of the Psalter in the Fathers." Journal of Theological Interpretation 10, no. 1 (2016): 51–70. http://dx.doi.org/10.2307/jtheointe.10.1.0051.

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ABSTRACT Origen, Eusebius, Didymus, Diodore, and Gregory of Nyssa—among other Christian interpreters of the psalms—stand in a tradition of envisioning the Psalter as a theological unity. These claims to the unity of the book of Psalms come about through struggling with its disunity, which appears in many cases to be a problem that needs solving. Not all come to similar conclusions as to the mechanism of this unity. Still, its coherence as divine revelation is clearly established at the latest by the time of Gregory of Nyssa's writing of his In inscriptiones Psalmorum. Further, this unity of th

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Lillis, Julia Kelto. "No Hymen Required: Reconstructing Origen's View on Mary's Virginity." Church History 89, no. 2 (2020): 249–67. http://dx.doi.org/10.1017/s0009640720000657.

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Origen of Alexandria's works contain a seeming contradiction concerning Mary's virginity. He affirms multiple times that Mary remained a virgin after Christ's birth and throughout life, yet one of his homilies on the Gospel of Luke declares that Christ “opened the womb” of his mother—an action many readers equate with destruction of virginity. How can Origen claim that Mary remained virginal if her hymen tissue was no longer intact? Scholars commonly solve the problem by characterizing his thought as self-contradictory or by concluding that he prioritizes Mary's lack of sexual experience over

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Anselmus Loba, Klementius. "The Method of Scriptural Interpretation according to Origen." Lumen Veritatis: Jurnal Filsafat dan Teologi 15, no. 2 (2024): 167–80. http://dx.doi.org/10.30822/lumenveritatis.v15i2.3545.

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The practice of interpreting Scripture by the Church Fathers has become a precious legacy and has significantly contributed to the development of current methods of interpreting Scripture. One of the figures in this context is Origen. This paper explores Origen’s method of scriptural interpretation through observation of his homily on the figure and story of Rahab (Jos 2:1–24) contained in his Homilies on Joshua. The research method used is a literature study. Based on the analysis of his homily on Rahab, it was found that Origen intensely used allegory as a method to convey profound spiritual

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Gallagher, Edmon L. "Origen via Rufinus on the New Testament Canon." New Testament Studies 62, no. 3 (2016): 461–76. http://dx.doi.org/10.1017/s0028688516000060.

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Around the turn of the fifth century Rufinus of Aquileia translated many important Greek theological works, especially by Origen and Eusebius. These translations have received a great deal of criticism for their lack of fidelity to their Vorlagen, a criticism that extends to their statements on the New Testament canon. Several scholars now assume that the list of New Testament books to be found in Origen's Homilies on Joshua 7.1 (available only in Rufinus' Latin translation) should be attributed to the translator rather than to Origen himself. This paper calls this assumption into question by

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Niehoff, Maren R. "Auf den Spuren des hellenistischen Judentums in Caesarea: Ein Jüdischer Psalmenforscher in Origenes’ Glosse im Kontext Rabbinischer Literatur." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 27, no. 1 (2023): 31–76. http://dx.doi.org/10.1515/zac-2023-0005.

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Abstract This article offers a close reading of a gloss in Codex Ambrosianus B 106 of Origenes’ Hexapla on Psalms, which has in the past only been analyzed for its reference to the Patriarch. This article focuses on the Jewish scholar described in the gloss and analyzes his method of identifying Moses as the author of ten anonymous Psalms in view of Alexandrian scholarship. As Origen could only have communicated with his Jewish contemporary in Greek, the gloss provides unique insights into Hellenistic Judaism in 3d century Caesarea, which turns out to be well connected to Alexandrian methods o

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Petersen, Anders Klostergaard. "En snusfornuftig afhandling om Origenes’ kristologi og soteriologi." Dansk Teologisk Tidsskrift 78, no. 2 (2015): 136–46. http://dx.doi.org/10.7146/dtt.v78i2.105745.

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In the context of Danish studies of Origen, Anders-Christian Jacobsen’s thesis for the attainment of the higher doctoral degree marks a significant event. It is the first comprehensive Danish work on Origen since Hal Koch’s Pronoia und Paideusis (1932). Yet, the thesis promises more than it can accomplish. I criticise the book for falling short on two accounts. First, throughout the book there is a continuous self-claimed conflation of Origen’s use of allegorisation with Jacobsen’ method, since he advocates the view that in order to grasp Origen one has to adopt his method. Second, by focusing

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Каплан, Илья Эдуардович. "Origen’s Exegesis as Evidence of the Constancy of His Universalist Ideas." Метафраст, no. 2(2) (June 15, 2019): 24–39. http://dx.doi.org/10.31802/2658-770x-2019-2-2-24-39.

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Цель данной статьи - доказать, что Ориген не отказывался от универсалистских идей в поздний период творчества. В пользу правдоподобности такого изменения в эсхатологии Оригена высказывался Рональд Хайне. Автор статьи, не соглашаясь с позицией Хайне и используя в качестве доказательства интерпретацию Оригеном фрагмента 1 Кор. 15, 24-28, показывает, что александрийский богослов всегда оставался верен своей концепции всеобщего восстановления. Аргументация автора основана на таких произведениях Оригена, как «Комментарий на Евангелие от Иоанна» и «Гомилии на Левит». В статье делается особый акцент

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Pierce, Alexander H. "Reconsidering Ambrose’s Reception of Basil’s Homiliae in Hexaemeron: The Lasting Legacy of Origen." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 23, no. 3 (2019): 414–44. http://dx.doi.org/10.1515/zac-2019-0028.

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Abstract In the late 380 s, Ambrose of Milan preached nine Lenten homilies on the “six days” of Genesis 1. Basil of Caesarea’s Homiliae in Hexaemeron (ca. 378) has long been recognized as a source for Ambrose. To study Ambrose’s reception of Basil is, however, complicated by Ambrose’s familiarity with other early Christian thinkers, as is attested by Jerome’s assertion in Epistula 84,7 that “Ambrose also compiled from his [Origen’s] Hexaemeron, in such a way that he conforms more nearly to the thoughts of Hippolytus and Basil.” Jerome’s sweeping judgment, whether or not we should take it at fa

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Hoogerwerf, Cornelis. "Historische versus allegorische uitleg in de inleiding van Išo‘dad van Mervs commentaar op de Psalmen : Vertaling en bronkritische analyse1." NTT Journal for Theology and the Study of Religion 73, no. 4 (2019): 283–97. http://dx.doi.org/10.5117/ntt2019.4.002.hoog.

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Abstract The introduction to the ninth-century commentary on the Psalms by Išo‘dad of Merv contains a chapter on historical versus allegorical explanation. The first half of this chapter is about Origen and the Greek origin of allegorical explanation. The second half shows the inadequacy of allegorical explanation on the basis of Paul’s interpretation of the rock in the desert as Christ (1 Cor. 10:4). This article contains a Dutch translation and an analysis in which the possible sources of Išo‘dad’s text are discussed with special attention to the work of Theodore of Mopsuestia.

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Кожухов, С. "Examples of Origen’s use of the Holy Scriptures to Instruct the Christian Community in the Homilies on Jeremiah." Библейские схолии, no. 2(3) (December 15, 2022): 187–99. http://dx.doi.org/10.31802/bsch.2022.3.2.010.

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В данном исследовании на нескольких примерах рассматривается метод и экзегеза Оригена для назидания христианской общины. Как известно, Св. Писание в доникейский период было практически единственным и важнейшим текстом для обоснования разных аспектов христианской жизни, в том числе и духовно-нравственного. Хороший экзегет — это хороший наставник и добрый пастырь. Ориген часто противопоставляет своё толкование иудейскому и маркионову, что было весьма актуально в III в. Всю ветхозаветную историю Израиля, Закон, пророков он рассматривает в контексте Нового Завета как прообразы или аналогии будущег

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Christman, Angela Russell. "Origen of Alexandria: Exegetical Works on Ezekiel. The Fourteen Homilies and the Greek fragments of the Homilies, Commentaries and Scholia. Text and Translation. Edited by Roger Pearse." Journal of Theological Studies 68, no. 1 (2017): 351–53. http://dx.doi.org/10.1093/jts/flx044.

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DeCock, Miriam. "Origen's Sources of Exegetical Authority: The Construction of an Inspired Exegete in the Pauline Lineage." New Testament Studies 70, no. 2 (2024): 149–59. http://dx.doi.org/10.1017/s0028688523000395.

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AbstractIn this paper, I examine several sources of authority to which Origen laid claim as he set about the task of interpreting scripture. On occasion, in both his commentaries and his homilies, Origen provided accounts of his access to three different, though connected sources of authority that contributed to his self-presentation as an expert interpreter. These sources are as follows: 1) participation in the lineage of the apostles, particularly his exegetical role model, Paul. The second source of authority is a result of the first: 2) direct communication from the Logos, whom he understa

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Perendy, László. "Ridiculing Astrologers Origen’s Sources and His Legacy." Studia Universitatis Babeș-Bolyai Theologia Catholica Latina 69, no. 1 (2024): 29–46. http://dx.doi.org/10.24193/theol.cath.latina.2024.lxix.1.02.

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This article examines the early Christian critique of astrology, focusing on its perceived conflict with the concept of free will. Key figures such as Origen, Tatian, and Bardesanes are highlighted for their contributions to this discourse. Origen's works, including his homilies and commentaries on the book of Genesis, notably oppose the deterministic implications of astrology by asserting human free will and divine omnipotence. Tatian's writings, particularly his "Oratio ad Graecos," condemn astrology as a demonic invention that undermines Christian doctrines. Bardesanes, who is well-informed

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Rusae, Yohanes. "MENGKAJI PEMAHAMAN UMAT TENTANG LITURGI SABDA DALAM PERAYAAN EKARISTI DI PAROKI SANTO YOSEPH NAIKOTEN KEUSKUPAN AGUNG KUPANG." Pastoralia 4, no. 2 (2023): 75–82. http://dx.doi.org/10.70449/pastoral.v4i2.89.

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The celebration of the Eucharist is central to all Catholic life. There are four parts to the celebration of the Eucharist: the Opening Rites, the Liturgy of the Word, the Liturgy of the Eucharist, and the Closing Rites. In the Liturgy of the Word there are readings of Scripture, psalms, homilies and prayers of the people. People believe that Christ Himself speaks through His Word. In this research the author uses a qualitative research method using content analysis in which problems or findings in the field are verified with empirical data. Researchers use a descriptive level of explanation,

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Van Reisen, Hans. "Increasingly pastor: Innovations in the research of biblical explanations and homiletics of St. Augustine." Cuestiones Teológicas 49, no. 112 (2022): 1–18. http://dx.doi.org/10.18566/cueteo.v49n112.a05.

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This contribution starts with a brief outline of Augustine’s life and then proceeds with the various ways by which his works have been named and set in order. Recent digital developments were key to the removal of apologetic and theological assumptions from the list of Augustine’s works: objective, alphabetical and chronological lists have become more mainstream. These digital technologies have also been put to good use to find unknown Augustinian texts hidden in old manuscripts. The same means can be deployed to check whether texts were really authored by him. This may certainly enhance our e

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Perdicoyianni, Hélène. "The endophoric use of ό, οδε, ούτος, εκείνος, αυτός in Origen 's Homilies on Jeremy, as translated by St Jerome (is, hie, iste, ille)". Revue belge de philologie et d'histoire 80, № 1 (2002): 35–50. http://dx.doi.org/10.3406/rbph.2002.4604.

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Rusch, William G. "In Search of Asterius: Studies on the Authorship of the Homilies on the Psalms. By Wolfram Kinzig. Forschungen zur Kirchen- und Dogmengeschichte 47. Göttingen: Vandenhoeck & Ruprecht, 1990. 317 pp. DM 98." Church History 62, no. 2 (1993): 239–40. http://dx.doi.org/10.2307/3168147.

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SHIRINIAN, MANEA ERNA. "PROLEGOMENA BY ST. JOHN CHRYSOSTOM ON THE TITLE OF THE ACTS OF THE APOSTLES IN THE ANCIENT ARMENIAN ISAGOGICAL COLLECTION "THE BOOK OF CAUSES"." ΣΧΟΛΗ Ancient Philosophy and the Classical Tradition XVIII, no. 1 (2024): 410–26. http://dx.doi.org/10.25205/1995-4328-2024-18-1-410-426.

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The article deals with the title of the “Acts of the Apostles”, which has been a subject of discussion since early Christianity. St. John Chrysostom paid attention to this question as well. Except his commentary on the Acts of Apostles consisted of 55 chapters (In Acta apostolorum) there are also 4 sermons entitled as In principium Actorum, which concern the question of the title of the Acts of Apostles and this writing was called “Acts” and not “Signs” or “Miracles”. We tried to show that the latter opus should be regarded not as an interpretation, but as an isagogical chapter or prolegomenon

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Caballero, Juan Luis. "ORIGEN, Homilies on Judges, Translated by Elizabeth Ann Dively Lauro, Washington D.C.: The Catholic University of America Press, 2010, 138 pp., 14 x 22, ISBN 978-0-8132-0119-1." Scripta Theologica 49, no. 3 (2017): 770. http://dx.doi.org/10.15581/006.49.14111.

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