Compendium of the History of Doctrines, Tom 1T. T. Clark, 1858 |
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Strona xiv
... Origen 116 . 43. d . Identification of the Terms Logos and the Son of God by Origen 122 Page § 44. The Holy Ghost 45. Doctrine of the xiv CONTENTS .
... Origen 116 . 43. d . Identification of the Terms Logos and the Son of God by Origen 122 Page § 44. The Holy Ghost 45. Doctrine of the xiv CONTENTS .
Strona xvi
... ORIGEN TO JOHN DAMASCENUS , FROM THE YEAR 254-730 . THE AGE OF POLEMICS . A. GENERL HISTORY OF DOCTRINES DURING THE SECOND PERIOD . $ 79 . Introduction 243 80. Doctrinal Definitions and Controversies 244 81. The Dogmatic Character of ...
... ORIGEN TO JOHN DAMASCENUS , FROM THE YEAR 254-730 . THE AGE OF POLEMICS . A. GENERL HISTORY OF DOCTRINES DURING THE SECOND PERIOD . $ 79 . Introduction 243 80. Doctrinal Definitions and Controversies 244 81. The Dogmatic Character of ...
Strona xxii
... Origen , Chrysostom , Theodoret , etc. , are given by Suicer , Thes . sub voce . They also used it in refer- ence to the opinions of heretics , with the epithet μvoapá , or others of similar import , but not so frequently as the terms ...
... Origen , Chrysostom , Theodoret , etc. , are given by Suicer , Thes . sub voce . They also used it in refer- ence to the opinions of heretics , with the epithet μvoapá , or others of similar import , but not so frequently as the terms ...
Strona 15
... Origen , ( from the year 80-254 ) : the age of Apologetics.3 II . Period . From the death of Origen to John Damascenus , ( 240-730 ) : the age of Polemics.4 III . Period . From John Damacenus to the Re- formation , ( 730-1517 ) : the ...
... Origen , ( from the year 80-254 ) : the age of Apologetics.3 II . Period . From the death of Origen to John Damascenus , ( 240-730 ) : the age of Polemics.4 III . Period . From John Damacenus to the Re- formation , ( 730-1517 ) : the ...
Strona 17
... Origen Tepì ȧpxŵv is the only one in which we find some attempt , at least , at systematic theology . 4 During the second period the conflict proceeds in another direction . Since there was little or no occasion for apologetical ...
... Origen Tepì ȧpxŵv is the only one in which we find some attempt , at least , at systematic theology . 4 During the second period the conflict proceeds in another direction . Since there was little or no occasion for apologetical ...
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Kluczowe wyrazy i wyrażenia
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Popularne fragmenty
Strona 222 - And they shall bring all your brethren for an offering unto the Lord, out of all nations, upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord.
Strona 451 - Christianus per fidem debet ad intellectum proficere, non per intellectum ad fidem accedere, aut si intelligere non valet, a fide recedere.
Strona 286 - Trinitatem in unitate veneremur; neque confundentes personas, neque substantiam separantes; alia est enim persona Patris, alia Filii, alia Spiritus Sancti; sed Patris, et Filii, et Spiritus Sancti una est divinitas, aequalis gloria, coaeterna majestas.
Strona 436 - Neque enim ego vel in latina vel in nostra lingua theologiam vidi salubriorem et cum Evangelic consonantiorem.
Strona 450 - Neque enim quaero intelligere, ut credam; sed credo, ut intelligam. Nam et hoc credo quia nisi credidero, non intelligam.
Strona 236 - Patriarchas habere jam ccepimus : quid non properamus et currimus, ut patriam nostram videre, ut parentes salutare possimus? Magnus illic nos carorum numerus expectat, parentum, fratrum, filiorum frequens nos et copiosa turba desiderat, jam de sua immortalitate secura, et adhuc de nostra salute sollicita.
Strona 281 - Quum quaeritur, quid tres, magna prorsus inopia humanum laborat eloquium. Dictum est tamen : tres personae, non ut illud diceretur, sed ne taceretur.
Strona 451 - Sicut rectus ordo exigit, ut profunda Christianae fidei prius credamus, quam ea praesumamus ratione discutere ; ita negligentia mihi videtur, si postquam confirmati sumus in fide, non studemus quod credimus intelligere.
Strona 469 - Si enim vel in solo intellectu est, potest cogitari esse et in re, quod maius est. Si ergo id quo maius cogitari non potest, est in solo intellectu: id ipsum quo maius cogitari non potest, est quo maius cogitari potest. Sed certe hoc esse non potest. Existit ergo procul dubio aliquid quo maius cogitari non valet, et in intellectu et in re.
Strona 328 - Aliquos vero ad malum divina potestate praedestinatos esse, non solum non credimus, sed etiam si sunt qui tantum malum credere velint, cum omni detestatione illis anathema dicimus.