A Text Book of the History of Doctrines, Tom 1 |
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Strona 63
... Tatian , ' Athenagoras , Theophilus of Antioch , and Minu- cius Felix , in the West . On the contrary , Irenæus , ' as well as Tertullian , ' and his disciple Cyprian , ' firmly adhered to the positive dogmatic theology and the compact ...
... Tatian , ' Athenagoras , Theophilus of Antioch , and Minu- cius Felix , in the West . On the contrary , Irenæus , ' as well as Tertullian , ' and his disciple Cyprian , ' firmly adhered to the positive dogmatic theology and the compact ...
Strona 68
... Tatian ( Dorner , i . , 437 , calls him " the Assyrian Tertullian " ) , a disciple of Justin M. , became afterward the leader of those Gnostics who are called the Encratites . In his work entitled : λóyoç πрòç " Eλλпvas ( Ed . Worth ...
... Tatian ( Dorner , i . , 437 , calls him " the Assyrian Tertullian " ) , a disciple of Justin M. , became afterward the leader of those Gnostics who are called the Encratites . In his work entitled : λóyoç πрòç " Eλλпvas ( Ed . Worth ...
Strona 78
... Tatian Contra Græc . ab init , and c . 25. Tertullian , Apol . c . 19 : Omnes itaque substantias , omnesque materias , origines , ordines , venas veterani cujusque stili vestri , gentes etiam plerasque et urbes insignes , canas ...
... Tatian Contra Græc . ab init , and c . 25. Tertullian , Apol . c . 19 : Omnes itaque substantias , omnesque materias , origines , ordines , venas veterani cujusque stili vestri , gentes etiam plerasque et urbes insignes , canas ...
Strona 81
... Tatian Contra Græcos , c . 18 . Orig . Contra Cels . i . 38 , 67 , 68 , iii . 24-33 . We find , however , that Minu cius Felix denies the reality of miracles and myths in the pagan world , on the ground of the physical impossibility of ...
... Tatian Contra Græcos , c . 18 . Orig . Contra Cels . i . 38 , 67 , 68 , iii . 24-33 . We find , however , that Minu cius Felix denies the reality of miracles and myths in the pagan world , on the ground of the physical impossibility of ...
Strona 85
... Tatian , etc. comp . the Introductions to the N. Test . [ Gieseler , Ueber die Entstehung und frühesten Schicksale der Evangel . 1818. Lardner , N. , On the Credibility of the Gospel history . ( Works , i . iv . v . to p . 251. ) Norton ...
... Tatian , etc. comp . the Introductions to the N. Test . [ Gieseler , Ueber die Entstehung und frühesten Schicksale der Evangel . 1818. Lardner , N. , On the Credibility of the Gospel history . ( Works , i . iv . v . to p . 251. ) Norton ...
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Popularne fragmenty
Strona 432 - ... nequit, non potest esse in intellectu solo. Si enim vel in solo intellectu est, potest cogitari esse et in re : quod majus est. Si ergo id quo majus cogitari non potest, est in solo intellectu, idipsum quo majus cogitari non potest, est quo majus cogitari potest : sed certe hoc esse non potest.
Strona 318 - Alios autem ita lego, ut quantalibet sanctitate doctrinaque prsepolleant, non ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel per illos auctores canonicos, vel probabili ratione, quod a vero non abhorreat, persuadere potuerunt.
Strona 403 - I apeak as a fool,' that, next to the Bible and St. Augustine, no book hath ever come into my hands whence I have learnt, or would wish to learn, more of what God and Christ, and man, and all things, are...
Strona 361 - Dogmengesch. p. 194, says that the majority of the fathers of this period often speak of the bread and wine as the body and blood of Christ...
Strona 361 - Eucharistie doctrine is specially noteworthy; he asserts emphatically the identity of the bread and wine with the body and blood of Christ, going so far as to say that Christ drank of his own blood at the Institution.
Strona 144 - They that are full of faith resist him stoutly, and he departs from them, because he finds no place where to enter into them ; then he goes to those that are not full of faith, and because he has place of entrance he goes into them, and does what he will with them, and they become his servants.
Strona 464 - Liebner, p. 381. We may notice as very remarkable, and foreign to the general spirit of mysticism, but as truly scholastic, the manner in which Hugo answered the question, why the Sacred Scriptures* have ascribed power in particular to the Father, wisdom to the Son, and love to the Holy Spirit, since power, wisdom, and love belong equally and essentially to all the three, and are eternal. He argued as follows : " When men heard of the Father and Son being in God, they might, in accordance with human...
Strona 109 - ... all things ; when ears, that he hears all things; the speech denotes the will; nostrils, the perception of prayer ; hands, creation ; arms, power; feet, immensity; for he has no members, and performs no office for which they are required, but executes all things by the sole act of his will. How can he require eyes, who is light itself? or feet, who is omnipresent? How can he require hands, who is the silent creator of all things?
Strona 416 - Nam qui non crediderit, non experietur; et qui expertus non fuerit, non intelliget.
Strona 327 - Si autem dixi, non est quod dicere volui. Hoc unde scio, nisi quia Deus ineffabilis est : quod autem a me dictum est, si ineffabile esset, dictum non esset. Ac per hoc ne ineffabilis quidem dicendus est Deus, quia et hoc cum dicitur, aliquid dicitur. Et fit nescio quae pugna verborum, quoniam si illud est ineffabile, quod dici non potest, non est ineffabile quod vel ineffabile dici potest Quse pugna verborum silentio cavenda potius quam voce pacanda est.