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Journal articles on the topic 'Origenes'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Tarrant, Harold. "Origen’s ‘Celsus’: Questions of Identity." Religions 15, no. 6 (June 10, 2024): 715. http://dx.doi.org/10.3390/rel15060715.

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This article will investigate a certain similarity between Origen’s response to Celsus’ True Logos and the criticisms against Longinus’ interpretation of the early pages of Plato’s Timaeus made in Proclus’ Commentary by a certain Origenes, usually held to be a pagan though without compelling evidence. Origen begins by assuming that ‘Celsus’ was an Epicurean of that name, even though it has long been obvious that ‘Celsus’ has adopted a Platonist point of view and that Origen’s answers often rely on Plato’s authority; in Proclus, Origenes regularly regards Longinus’ explanations as turning Plato into a hedonist by having him aim at the reader’s pleasure, and at one point Longinus even made reference to Epicurus. The paper uses recent work on the presence in Porphyry and Lucian of alternative names, whether inside philosophic schools or as a nom de plume, to argue that Origen could not be sure of his opponent’s identity, but that as he wrote he came to suspect that ‘Celsus’ was in fact his younger contemporary Longinus, the initial teacher of Porphyry himself. Hence the allusions to his ‘philological’ tendencies. If this is correct, then there is additional reason to identify Origen with Origenes.

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2

Heath, Jane. "Book Review: Origen in German: Origenes, Die Kommentierung des Buches Genesis, Origenes, Die Homilien zum Buch Genesis and Origenes, Die Homilien zum Buch Jesaja." Expository Times 125, no. 11 (August 2014): 565–66. http://dx.doi.org/10.1177/0014524614524143o.

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3

Bammel, C. P. "Die Hexapla des Origenes." Augustinianum 28, no. 1 (1988): 125–49. http://dx.doi.org/10.5840/agstm1988281/27.

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4

Bartelink, G. J. M., Caroline P. Hammond Bammel, H. J. Frede, and H. Stanjek. "Der Romerbriefkommentar des Origenes." Vigiliae Christianae 53, no. 4 (November 1999): 436. http://dx.doi.org/10.2307/1584494.

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5

Salgado, Cesar Augusto. "The Novels of Origenes." CR: The New Centennial Review 2, no. 2 (2002): 201–30. http://dx.doi.org/10.1353/ncr.2002.0041.

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6

Petersen, Anders Klostergaard. "En snusfornuftig afhandling om Origenes’ kristologi og soteriologi." Dansk Teologisk Tidsskrift 78, no. 2 (March 10, 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 narrowly on works pertaining to the discussion of Origen’s Christology and soteriology the author eclipses that scholarly trajectory which during the last forty years has provided significant insight into Origen’s epistemology. The question is never posed whether the asserted unity of the Christology is a reflection of the underlying Platonic epistemology or vice-versa. Finally, Jacobsen emphasises how his thesis provides a methodological novum by introducing a clear-cut distinction between the addressees of Origen’s Homilies (‘simple Christians’) and the recipients of his Biblical Commentaries (‘spiritually mature Christians’). Yet, this distinction originates in Karen Jo Torjesen’s Hermeneutical Procedure and Theological Method in Origen’s Exegesis (Berlin and New York, DeGruyter 1986, p. 61).

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7

de Lange, Nicholas. "Origenes Orientalis: The Preservation of Origen’s Hexapla in the Syrohexapla of 3 Kingdoms." Journal of Jewish Studies 65, no. 1 (April 1, 2014): 197–99. http://dx.doi.org/10.18647/3171/jjs-2014.

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8

Ascone, Luana Lucia. "Origenes fortissime respondit. Gerolamo, Paolino di Nola e Origene in Hier. epist. 85." Rivista di Filologia e di Istruzione Classica 147, no. 2 (July 2019): 417–40. http://dx.doi.org/10.1484/j.rfic.5.123632.

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9

Feo, José Rodriguez. "Las revistas Origenes y Ciclón." America 9, no. 1 (1992): 41–45. http://dx.doi.org/10.3406/ameri.1992.1051.

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10

van Winden, J. C. M., and Werner Schutz. "Der christliche Gottesdienst bei Origenes." Vigiliae Christianae 39, no. 2 (June 1985): 207. http://dx.doi.org/10.2307/1584418.

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11

Monika, Pesthy. "Das perlenlied, origenes und plotinos." Acta Antiqua Academiae Scientiarum Hungaricae 41, no. 1-2 (October 2001): 35–40. http://dx.doi.org/10.1556/aant.41.2001.1-2.5.

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12

Jones, Marcus D., and Charles H. Rowell. "Origenes, Historia, Raza e Identidad." Callaloo 27, no. 1 (2004): 191–206. http://dx.doi.org/10.1353/cal.2004.0007.

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13

Johannes, Arnold. "Textkritisches zu Origenes’ Contra Celsum." Vigiliae Christianae 64, no. 1 (2010): 54–73. http://dx.doi.org/10.1163/004260310x12584264873969.

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AbstractIn spite of the efforts of prominent scholars there still remain a considerable number of textually disputed passages in Origen’s Contra Celsum. In the paper five of these are discussed, with proposals of new emendations: CC 1.57, 2.28, 3.16, 4.91, Celsus fr. VIII 28.

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14

Fernández, Mauro. "Los Origenes del término diglosia." Historiographia Linguistica 22, no. 1-2 (January 1, 1995): 163–95. http://dx.doi.org/10.1075/hl.22.1-2.07fer.

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Summary This article reviews the history of the term ‘diglossia’, particularly from its first documented use by Rhoidis in 1885 to refer to the Greek linguistic situation, to Ferguson’s 1959 landmark article, in order to reveal its origin and process of circulation. The few authors who have dealt with the pre-Ferguson history of the term ‘diglossia’ depict it as a small series of isolated, sparsely scattered, barely connected occurrences. Contrary to this commonly accepted view, in this article it is argued that there existed a continuous use of the term in several languages between 1885 and 1959. It is suggested that this continuous use could have been inferred even from the scarce number of pre-Ferguson references which had been located previously. Some interpretations about the coinage of the term and the diffusion paths of these interpretations are discussed; it is shown why these accounts are inaccurate or highly implausible. Finally, focus is placed on the first documented usages of Greek διγλωσσία and French diglossie in 1885 to mean ‘two forms of the same language’. Contrary to the common opinion that διγλωσσία used to mean simply ‘bilingualism’, it is argued that this development is recent and follows the coinage of bilinguisme in French, bilingualism in English, bilinguismo in Italian, etc. Furthermore, any linguistic sense of the Greek term διγλωσσία is argued to be relatively recent; thus, Rhoidis’ pioneering use must be seen as a creative neologism based on the traditional sense of Greek διγλωσσία as “falsehood”, “hypocrisy”, “deceitfulness” or “double-tonguedness”.

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15

Lezama Lima, Jose, and Stephen D. Gingerich. "From Origenes to Julian Orbon." CR: The New Centennial Review 2, no. 2 (2002): 68–73. http://dx.doi.org/10.1353/ncr.2002.0030.

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16

Słomka, Jan. "Orygenes o kapłaństwie i Eucharystii w "Homiliach o Księdze Kapłańskiej"." Vox Patrum 44 (March 30, 2003): 99–117. http://dx.doi.org/10.31743/vp.8069.

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Origen's reflections on priesthood, as well as his interpretation of the Book of Leviticus, arc based on the assumption that there exists inner priesthood which is inherent in human nature. Such priesthood means human ability to offer spiritual sacrifices to God. Origen points to the human mind as the priest in man. It is the mind that is capable of turning to God. The spiritual priesthood imposes a moral obligation on every human being. Only against this background does Origenes consider priesthood in the Old and the New Testament. The Old Testamental priesthood was established by Moses and involved the ability to make both material! and spiritual offerings. That priesthood was an anticipation of the priesthood Jesus Christ. Jesus is, at the same time, a priest and a sacrifice, thus he fulfills all the promises of the Old Testament in himself.

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17

Kaplan, Gregory B., and Francisco Marquez Villanueva. "Origenes y sociologia del tema celestinesco." Hispanic Review 63, no. 4 (1995): 601. http://dx.doi.org/10.2307/474749.

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18

BREUER, DIETER. "Origenes im 18. Jahrhundert in Deutschland." Seminar: A Journal of Germanic Studies 21, no. 1 (February 1985): 1–30. http://dx.doi.org/10.3138/sem.v21.1.1.

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19

Thümmel, Hans Georg. "Zwei Anmerkungen zum Johanneskommentar des Origenes." Zeitschrift für Antikes Christentum 13, no. 2 (January 2009): 351–54. http://dx.doi.org/10.1515/zac.2009.22.

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20

Ward, Michael T., and Francisco Marquez Villanueva. "Origenes y sociologia del tema celestinesco." Hispania 78, no. 4 (December 1995): 794. http://dx.doi.org/10.2307/345130.

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21

Rojas, Rafael, and Luis P. Aguilar-Moreno. "Origenes and the Poetics of History." CR: The New Centennial Review 2, no. 2 (2002): 151–85. http://dx.doi.org/10.1353/ncr.2002.0040.

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22

Bagby, Stephen. "Volitional Sin in Origen'sCommentary on Romans." Harvard Theological Review 107, no. 3 (July 2014): 340–62. http://dx.doi.org/10.1017/s0017816014000315.

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The study of Origen's anthropology has generated a great deal of interest in the last few decades. This ongoing reassessment has filled considerable lacunae and redressed fundamental misconceptions in this area of his thought. There remains, however, an aspect of his anthropology in need of more thorough analysis. Scholarship on Origen's understanding of sin remains underdeveloped. Most studies of his conception of sin have concerned themselves with his famous teaching on the preexistent fall found inFirst Principles. Seldom has scholarship traced this theme beyond this early treatise. A notable exception is the ambitious attempt by Georg Teichtweier to offer a comprehensive account of Origen's understanding of sin in hisDie Sündenlehre des Origenes. However, the scope of Teichtweier's project is so broad that any sustained expression of any particular aspect of Origen's hamartiological teaching is inhibited.

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23

McClurg, A. "Timothy M. Law, Origenes Orientalis: The Preservation of Origen's Hexapla in the Syrohexapla of 3 Kingdoms." Journal of Semitic Studies 59, no. 1 (March 22, 2014): 228–30. http://dx.doi.org/10.1093/jss/fgt051.

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24

Wasserman, Mark, Sergio de la Pena, and James W. Wilkie. "La Estadistica Economica en Mexico: Los Origenes." American Historical Review 100, no. 4 (October 1995): 1341. http://dx.doi.org/10.2307/2168374.

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25

Ferguson, William, Isabel Paraiso, and Kurt Spang. "El verso libre hispanico: Origenes y corrientes." Hispanic Review 54, no. 4 (1986): 459. http://dx.doi.org/10.2307/474085.

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26

Rivera-Rodas, Oscar, and Isabel Paraiso. "El verso libre hispanico: Origenes y corrientes." Hispania 69, no. 4 (December 1986): 877. http://dx.doi.org/10.2307/342623.

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27

Williams, Rowan D. "Origenes – ein Kirchenvater zwischen Orthodoxie und Häresie." Zeitschrift für Antikes Christentum 2, no. 1 (January 1998): 49–64. http://dx.doi.org/10.1515/zach.1998.2.1.49.

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28

Buchinger, Harald. "Eucharistische Praxis und eucharistische Frömmigkeit bei Origenes." Sacris Erudiri 54 (January 2015): 5–78. http://dx.doi.org/10.1484/j.se.5.109679.

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29

Golluscio de Montoya, Eva. "Origenes del teatro popular rioplatense : algunos documentos." Cahiers du monde hispanique et luso-brésilien 45, no. 1 (1985): 87–92. http://dx.doi.org/10.3406/carav.1985.2248.

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30

Trigg, Joseph W. "Origenes Homilien zum Lukasevangelium (review)." Journal of Early Christian Studies 2, no. 2 (1994): 229–31. http://dx.doi.org/10.1353/earl.0.0129.

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31

Bottani, Norberto. "Les origenes a L'OCDE de L'Enquête PISA." Revista Española de Educación Comparada, no. 19 (January 1, 2012): 17. http://dx.doi.org/10.5944/reec.19.2012.7579.

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32

Wyller, Egil A. "Dashohelied salomosals ein nach origenes szenisches epithalamium." Symbolae Osloenses 68, no. 1 (January 1993): 100–115. http://dx.doi.org/10.1080/00397679308590872.

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33

Metzler, Karin. "Weitere Testimonien und Fragmente zum Genesis-Kommentar des Origenes." Zeitschrift für Antikes Christentum / Journal of Ancient Christianity 9, no. 1 (October 18, 2005): 143–48. http://dx.doi.org/10.1515/zach.2005.9.1.143.

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Abstract Der vorangehende Aufsatz gibt ein plastisches Bild des Genesis-Kommentars des Origenes. Einer Herausgeberin der Fragmente dieses Werkes kann nur willkommen sein, daß er die wissenschaftliche Öffentlichkeit auf die exegetische Spannweite dieses Kommentars vorbereitet; sie wird auch dankbar Anregungen aufnehmen. Für die Zwecke einer Edition muß freilich das Quellenmaterial noch eingehender gesichtet werden. Methodisch ist dezidierter zu trennen, so zwischen Testimonien und Fragmenten, aber auch innerhalb dieser Gruppen: bei den Fragmenten zwischen zuverlässigen, Dubia und Spuria (in der Kommentierung von Gen 1,1 bis 5,1 fällt diese Frage freilich nur für den Gießener Papyrus an), bei den Testimonien zwischen denen, die eindeutig oder mit einiger Sicherheit den Inhalt des Genesis-Kommentars bezeugen, und solchen, die allgemein ein Zeugnis für die Genesis-Kommentierung des Origenes abgeben (dafür müssen auch die exegetischen Gattungen bei Origenes berücksichtigt werden). Im Handwerklichen wird sich der Unterschied bemerkbar machen, daß in einer Edition ausschließlich maßgebliche Textausgaben zugrunde gelegt werden; Autor (z.B. Epiphanius) und Übersetzer (z.B. Hieronymus) sind hier zu unterscheiden. Für die Ausgabe spitzt sich aber auch die Frage zu, woher die zahlreichen Fragmente stammen, die sich auf spätere Teile der Genesis als 5,1 beziehen.

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34

Edwards, Mark. "Origenes und sein Erbe: Gesammelte Studien [Origen and his Legacy: Collected Studies]- By Christoph Markschies." Reviews in Religion & Theology 16, no. 4 (September 2009): 644–46. http://dx.doi.org/10.1111/j.1467-9418.2009.00442_10.x.

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35

de Avalle-Arce, Juan Bautista, and Rafael Beltran. "Literatura de caballerias y origenes de la novela." Hispanic Review 69, no. 1 (2001): 91. http://dx.doi.org/10.2307/3247271.

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36

Bartelink, G. J. M., Caroline P. Hammond Bammel, Bonifatius Fischer, Walter Thiele, and Hermann Josef Frede. "Der Romerbrieftext des Rufin und seine Origenes-Ubersetzung." Vigiliae Christianae 45, no. 1 (March 1991): 93. http://dx.doi.org/10.2307/1583763.

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37

Wright, Roger, and Adela Garcia Valle. "La variacion nominal en los origenes del espanol." Hispanic Review 68, no. 3 (2000): 322. http://dx.doi.org/10.2307/474504.

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38

Sullivan, Henry W., and Francisco Marquez Villanueva. "Origenes y elaboracion de "El burlador de Sevilla"." Hispanic Review 67, no. 3 (1999): 379. http://dx.doi.org/10.2307/474595.

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39

Borah, Woodrow, Armando de Ramon, and Jose Manuel Larrain. "Origenes de la vida economica chilena, 1659-1808." Hispanic American Historical Review 67, no. 3 (August 1987): 513. http://dx.doi.org/10.2307/2515594.

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40

Ćwik, Zbigniew. "Nieśmiertelna książka Orygenesa." Vox Patrum 12 (August 23, 1987): 49–60. http://dx.doi.org/10.31743/vp.10534.

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41

Mees, Michael. "Paulus, Origenes und Methodius über die Auferstehung der Toten." Augustinianum 26, no. 1 (1986): 103–13. http://dx.doi.org/10.5840/agstm1986261/27.

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42

Sanchez-Eppler, Benigno. "Origenes, Lezama Lima y la poética del texto periódico." America 9, no. 1 (1992): 47–53. http://dx.doi.org/10.3406/ameri.1992.1052.

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43

Komline, H. l. K. "Origenes und sein Erbe: Gesammelte Studien. By CHRISTOPH MARKSCHIES." Journal of Theological Studies 61, no. 2 (June 24, 2010): 783–85. http://dx.doi.org/10.1093/jts/flq089.

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44

Fürst, Alfons. "Hieronymus gegen Origenes : Die Vision Jesajas im ersten Origenismusstreit." Revue d'Etudes Augustiniennes et Patristiques 53, no. 2 (July 2007): 199–233. http://dx.doi.org/10.1484/j.rea.5.100974.

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45

Dorfbauer, Lukas J. "Fortunatian von Aquileia, Origenes und die Datierung des Physiologus." Revue d'Etudes Augustiniennes et Patristiques 59, no. 2 (July 2013): 219–45. http://dx.doi.org/10.1484/j.rea.5.102904.

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46

Mite, Luccianus Oktavianus. "Interpretasi Penaklukan Kota Yerikho dalam Yosua 6:1-27 Menurut Origenes." Divinitas Jurnal Filsafat dan Teologi Kontekstual 1, no. 2 (August 1, 2023): 224–32. http://dx.doi.org/10.24071/div.v1i2.6893.

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Stories of violence in Scripture are often used as an excuse to commit acts of violence. This is a serious threat to life. Moreover, stories like this give rise to many negative interpretations. The story of Joshua 6:1-27 describes in detail the narrative of violence. It features Joshua and God as the main characters (cf. Josh 6:27). Joshua commands his people to attack and destroy the city of Jericho, killing all its inhabitants. Through a literature study, this paper will discuss the interpretation of Joshua 6 in the view of Origenes the Church Father. In his opinion, Joshua is not a historical figure but the typos of Jesus. Origenes says that the book of Joshua does not so much show the deeds of Joshua the son of Nun as it shows us the mystery of Jesus the Lord.

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47

Castrillón Vizcarra, Alfonso. "El MALI, entrevista a Natalia Majluf." Illapa Mana Tukukuq, no. 12 (February 20, 2019): 88–95. http://dx.doi.org/10.31381/illapa.v0i12.1924.

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48

Heine, Ronald E. "Trinität und Kosmos: Zur Gotteslehre des Origenes. By Christoph Bruns." Augustinian Studies 45, no. 2 (2014): 306–8. http://dx.doi.org/10.5840/augstudies201445228.

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49

O’Leary, Joseph S. "Origenes: Grieche und Christ in römischer Zeit. By Alfons FÜrst." Journal of Theological Studies 69, no. 2 (August 23, 2018): 818–21. http://dx.doi.org/10.1093/jts/fly122.

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50

Legras, Horacio. "El Ateneo y los origenes del estado etico en Mexico." Latin American Research Review 38, no. 2 (2003): 34–60. http://dx.doi.org/10.1353/lar.2003.0019.

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