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Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111
Cinzia Randazzo
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Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111
Cinzia Randazzo
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About This Book
In this contribution, the author deals with the Origenian Interpretation of John 1, 2-3.
From an analytical reading of the Commentary to John of Origen, the author illustrates the lines of continuity and discontinuity with Plotinian's philosophy.
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Topic
Theology & ReligionSubtopic
ReligionINDEX
PREFACE
INTRODUCTION
1.Explanation of the word Principle
2.Identity of the Verb
3.Mediation of the Verb
Bibliography essential
CINZIA RANDAZZO
The Reading Philosophical-Patristic of John 1,2-3 in the Comment to John of Origen II,4,34-15,111
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Title | The Reading Philosophical-Patristic of John 1,2-3 in the Comment to John of Origen II, 4,34-15,111
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PREFACE
La polĂ©mique subsiste sur lâidentitĂ© dâOrigĂšne. Fut-il le disciple de Plotin chez Ammonius (Saccas) Ă Alexandrie, celui que Porphyre aurait rencontrĂ©, ou sâagit-il dâun homonyme quâil faut distinguer dâun OrigĂšne paĂŻen ? Il est difficile de le dire. Il nâen reste pas moins que le prologue de lâĂvangile de Jean : « Au principe, il y avait le Verbe (LĂłgos) et le Verbe Ă©tait tournĂ© vers Dieu et le Verbe Ă©tait Dieu. Il Ă©tait au principe avec Dieu. Tout a Ă©tĂ© fait par lui et sans lui rien nâa Ă©tĂ© fait de ce qui a Ă©tĂ© fait. En lui, Ă©tait la vie, et la vie Ă©tait la lumiĂšre des hommes ⊠Et le Verbe sâest fait chair et il a sĂ©journĂ© parmi, nous, et nous avons contemplĂ© sa gloire, la gloire que, Fils unique, il tient de son PĂšre.» fut commentĂ©, dans un contexte plotinien, par AmĂ©lius, lâassistant de Plotin. Cette exĂ©gĂšse constituait aux yeux dâEusĂšbe de CĂ©sarĂ©e (PrĂ©p. Ăvang. XI 18.26-19.1) la preuve que Platon sâĂ©tait inspirĂ© des «Sages hĂ©breux».
OrigĂšne se situe dans ce courant dâinterprĂ©tation, en Ă©tablissant un parallĂšle entre ce texte et la structure de la pensĂ©e de Plotin. LâIntellect indissociable de lâIntelligible, et qui, de ce fait, est le vĂ©ritable Logos Ă©manant de lâUn quelquefois qualifiĂ© de pĂšre de lâIntellect (Enn. II 9 [33] 2, 3 ; V 8 [31] 1, 1 ; VI 8 [39] 14, 37) lequel est Ă son tour qualifiĂ© de pĂšre de lâĂme (Enn. I 6 [1] 8, 21 ; II 9 [33] 16, 7 ; V I [10 1, 1). On retrouve ainsi la figure de la TrinitĂ© chrĂ©tienne. Lâun est le PĂšre de lâIntellect, le Logos, et donc de lâIntelligible qui peut ĂȘtre considĂ©rĂ© comme son Fils. Cela dit, les Formes que contient lâIntellect se retrouvent dans lâĂme avec le statut de ces lĂłgoi qui vont permettre la constitution du monde sensible ; de ce fait lâĂme es...