Origen And Hellenism

"Since 1986, Professor Panayiotis Tzamalikos he has argued that Origen was an anti-Platonist in many respects, and all of the clauses in Origen's official anathematisation in AD 553 were based on nefarious adulteration by unschooled and fanatical drumbeaters. The author's pertinent books heretofore have uprooted all of those charges and demonstrated that they had nothing to do with Origen's real thought. Therefore, Tzamalikos' work constitutes a peripeteia in the Aristotelian sense of the term, referring to tragedian plays of classical Athens, which points to the moment when the hero learns that everything he knew was wrong. This book (like the author's previous ones) brings to light and critically discusses Origen's Greek philosophical background, which he put to full use upon composing his Christian works. Consequently, the author insists on the need for engaging in the onerous task of ascertaining Origen's endowments and feat: whereas he was a Greek 'apostate' who forsook his ancestral religion and converted to Christianity when he was well on in years, nevertheless, he implicitly made ample use of his patrimonial lore upon composing his ground-breaking work which paved the way to Nicaea. The author's thesis is that, in the quest for discovering the real Origen, scrutinised perusal of this illuminating background is inexorable. For in the history of philosophy, Origen ipso facto is an uncategorised author, whose thought constitutes an unexampled chapter of its own, revealing a perfect match between Christian exegesis and Greek philosophy, which imparted the later episcopal 'orthodoxy' the gravamen of its anti-Arian doctrine"--

"Since 1986, Professor Panayiotis Tzamalikos he has argued that Origen was an anti-Platonist in many respects, and all of the clauses in Origen's official anathematisation in AD 553 were based on nefarious adulteration by unschooled and fanatical drumbeaters. The author's pertinent books heretofore have uprooted all of those charges and demonstrated that they had nothing to do with Origen's real thought. Therefore, Tzamalikos' work constitutes a peripeteia in the Aristotelian sense of the term, referring to tragedian plays of classical Athens, which points to the moment when the hero learns that everything he knew was wrong. This book (like the author's previous ones) brings to light and critically discusses Origen's Greek philosophical background, which he put to full use upon composing his Christian works. Consequently, the author insists on the need for engaging in the onerous task of ascertaining Origen's endowments and feat: whereas he was a Greek 'apostate' who forsook his ancestral religion and converted to Christianity when he was well on in years, nevertheless, he implicitly made ample use of his patrimonial lore upon composing his ground-breaking work which paved the way to Nicaea. The author's thesis is that, in the quest for discovering the real Origen, scrutinised perusal of this illuminating background is inexorable. For in the history of philosophy, Origen ipso facto is an uncategorised author, whose thought constitutes an unexampled chapter of its own, revealing a perfect match between Christian exegesis and Greek philosophy, which imparted the later episcopal 'orthodoxy' the gravamen of its anti-Arian doctrine"--

A courageous and well-executed attempt to eliminate long-standing miscomprehensions about Origen's thought. The enterprise is understanding this thought on the basis of Origen's concept of Time, all the more since this view of time has never been ad hoc studied before. The author shows how essential facets of an entire theology and philosophy are related to a view of time: Anthropology, cosmology, eschatology, theology, the attitude to death, moral ideas are aspects both determining and determined by a certain view of time. There is a thorough reassessment of the relation between Hellenism and Christianity, both in general and as this is demonstrated in Origen's work. The author takes the opportunity to exonerate the Alexandrian from the traditional charge that he compromised his theology by mingling it with much of the substance of Platonist and Stoic philosophy. This old fallacy has resulted in Origen being regarded as one of the chief architects of the Hellenization of Christianity. Against any ancient or modern account, it is proven that Origen did not hold any notion such as the so-called «eternity of creation»: a revolutionary thesis, which though is substantiated and confirmed through Origen's own texts in Greek, most of which have remained unstudied hitherto. Equally original is the thesis that Origen does have an eschatology, which is expounded in detail in this book. As a matter of fact, this is the case of an intensely and fervently eschatological thought, determined by notions such as providence - prophecy - promise - expectation - realization - faith - hope - waiting - fulfilment - end. A thought earnestly oriented towards a promised, and thus expected, end.

Papers collected in this volume try to illuminate various aspects of philosophical theology dealt with by different Jewish and early Christian authors and texts (e.g. the Acts of the Apostles, Philo, Origen, Gregory of Nazianzus), rooted in and influenced by the Hellenistic religious, cultural, and philosophical context, and they also focus on the literary and cultural traditions of Hellenized Judaism and its reception (e.g. Sibylline Oracles, Prayer of Manasseh), including material culture ("Elephant Mosaic Panel" from Huqoq synagogue). By studying the Hellenistic influences on early Christianity, both in response to and in reaction against early Hellenized Judaism, the volume intends not only to better understand Christianity, as a religious and historical phenomenon with a profound impact on the development of European civilization, but also to better comprehend Hellenism and its consequences which have often been relegated to the realm of political history.

First published in 1921, this title examines the relationship between what the author labels the ‘rationalist’ element in Western culture on the one hand, derived from the ancient Greeks, and Christianity, on the other. Bevan contends that these two traditions are distinct, but not mutually exclusive, and that to understand fully their mutuality and reciprocity it is necessary to examine the distinct history of both: their individual provenances, their fusion and interpenetration, and also, their future together. The first chapter attempts to indicate the significance of Hellenic culture in its relation to Eastern civilisation. The extinction of Paganism at the time of Augustine is examined, as is a selection of moral issues associated with the Christian life, as that is interpreted by the author. Finally, the notion of ‘progress’ is investigated with specific reference to the position of Christianity in the modern world.

An exposition challenging inveterate verdicts ingrained in the historical / theological mindset about Origen, who is shown to have produced a sheerly new theory of Time, the Christian one. Claims attributing the tenet of a 'beginningless world' to him are disproved. The author challenges the widespread impression about this theology being bowled head over heels by its encounter with Platonism or Neoplatonism, casting new light on Origen's grasp of the relation between Hellenism, Hebrew thought and Christianity.

"Daemons in Hellenic and Christian Antiquity is a groundbreaking analysis of the interplay between Greek and Christian ideas in Late Antiquity, with a focus on how daemons were conceived of by intellectuals in both traditions. Its protagonists are Origen, the great third-century philosopher and theologian, and Porphyry, a philosopher of the next generation whose ideas were strikingly influenced by Origen. By critical comparative study of Origen's Contra Celsum and Porphyry's De Abstinentia, author Panayiotis Tzamalikos establishes beyond doubt that Porphyry's conception of daemons took its cue overwhelmingly from his predecessor's theories on the subject. Porphyry adopted Origen's ideas (and, at crucial points, his vocabulary) on daemons, at times very closely, thereby setting his daemonology apart from that of other Greek schools, while also he employed terminology interweaving Greek and Christian language. Throughout this inquiry, the author also builds further evidence that there was only one Origen, and that the modern invention of 'two Origens' (one 'Platonist', the other 'Christian') is untenable. This book is set to revolutionise understanding of the relationship between Greek philosophy and Christianity in Late Antiquity"--

This is an important new contribution to our understanding of Origen, and of early Christian theology and Greek philosophy in general. Casting both forwards and backwards in time, Guilty of Genius: Origen and the Theory of Transmigration illustrates Origen's fruitful engagement with earlier Greek philosophy, as well as his enormous influence on both later philosophers (Porphyry, Proclus) and Christian theologians, including the Cappadocians, Maximus Confessor, and the authors of the Nicene Creed. Building on his earlier books, which overturned erroneous but long-established assertions about Origen, the author brings together various strands to form a detailed and coherently focused treatment, demolishing the myth that Origen upheld theories such as the preexistence and transmigration of souls. This is a seminal and ground-breaking contribution to the scholarship of both early Christianity and Greek philosophy as it was inherited during the second and third centuries.