Book contents
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Bibliography of Henry Chadwick
- Does it make sense to speak of pre-Nicene orthodoxy?
- ‘And I have other sheep’ – John 10:16
- Reason and the rule of faith in the second century ad
- Adam in Origen
- Panegyric, history and hagiography in Eusebius' Life of Constantine
- Matthew 28:19, Eusebius, and the lex orandi
- The achievement of orthodoxy in the fourth century ad
- Eunomius: hair-splitting dialectician or defender of the accessibility of salvation?
- Some sources used in the De Trinitate ascribed to Didymus the Blind
- The rhetorical schools and their influence on patristic exegesis
- Pelagianism in the East
- The legacy of Pelagius: orthodoxy, heresy and conciliation
- Augustine and millenarianism
- Divine simplicity as a problem for orthodoxy
- The origins of monasticism
- Artistic idiom and doctrinal development
- Index of modern names
- Index of ancient and medieval names
- Index of sources
Adam in Origen
Published online by Cambridge University Press: 08 October 2009
- Frontmatter
- Contents
- Preface
- List of abbreviations
- Bibliography of Henry Chadwick
- Does it make sense to speak of pre-Nicene orthodoxy?
- ‘And I have other sheep’ – John 10:16
- Reason and the rule of faith in the second century ad
- Adam in Origen
- Panegyric, history and hagiography in Eusebius' Life of Constantine
- Matthew 28:19, Eusebius, and the lex orandi
- The achievement of orthodoxy in the fourth century ad
- Eunomius: hair-splitting dialectician or defender of the accessibility of salvation?
- Some sources used in the De Trinitate ascribed to Didymus the Blind
- The rhetorical schools and their influence on patristic exegesis
- Pelagianism in the East
- The legacy of Pelagius: orthodoxy, heresy and conciliation
- Augustine and millenarianism
- Divine simplicity as a problem for orthodoxy
- The origins of monasticism
- Artistic idiom and doctrinal development
- Index of modern names
- Index of ancient and medieval names
- Index of sources
Summary
Western discussion of the fall has been dominated by the views expressed by Augustine during the course of the Pelagian controversy. Just over a decade before the outbreak of this controversy, with the condemnation of Caelestius at Carthage for denying that Adam's sin injured the rest of the human race, the late fourth-century Origenist disputes had been terminated by the pronouncements of Theophilus of Alexandria and Anastasius of Rome against the heretical teachings attributed to Origen. Up to this date the rival theories on the origin of the human soul (creationism, traducianism or pre-existence) had been a matter for open discussion. Augustine himself had aired all three in his De libero arbitrio and sometimes speaks in his earlier writings of sin and the fall in terms that can best be understood of an individual fall in a previous existence. Meanwhile opponents of Origenism were rejecting not only the theory of the fall of the pre-existent soul but also the suggestion that Adam's fall implicated the subsequent human race and were propounding what seemed a naively optimistic view of the human condition. Pelagius himself, although strongly influenced by Origen's anti-gnostic emphasis on human free will, came to adopt this anti-Origenist optimism with regard to the fall, whereas Augustine in attacking Pelagianism retained Origen's view of the human condition in this life as a fallen one but, because of his rejection of the theory of pre-existence, placed the whole burden of responsibility for this condition on Adam's sin and condemnation.
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- The Making of OrthodoxyEssays in Honour of Henry Chadwick, pp. 62 - 93Publisher: Cambridge University PressPrint publication year: 1989
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