Origenist


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Related to Origenist: Clement of Alexandria

Or´i`gen`ist


n.1.A follower of Origen of Alexandria.
References in periodicals archive ?
While Guillaumont offered an invaluable edition of Evagrius's Kephalaia Gnostika (which, apart from some new readings from the manuscript and some emendations, I kept as a basis for my own commentary), (7) his view that Evagrius was a radical, "isochristic" Origenist whose ideas were the real target of the Second Council of Constantinople needs reconsideration.
Ratzinger distances himself from Balthasar's sympathies with the Origenist misericordia tradition, while at the same time reflecting deeply on the implications for an objectively redeemed humanity of Christ's descent into Sheol, the utter darkness of human loneliness and angst proper to sin and death.
In this, he was different from more Origenist allegorical interpreters and showed himself both practical yet traditional.
For the Origenist controversy, he focuses on Pamphilus' Apology for Origen.
Merton next turns to a brief account of the Origenist controversy, which precipitated Cassian's departure from Egypt.
Indeed, the focus of the collection is largely on heresy, whether that of Locke, Newton, and anti-Trinitarians (here the inclusion of essays by three members of the Newton Project may have been a factor), the Cambridge Platonist and theological Origenist Henry More, or populist radicals like the millenarian Thomas Beverly.
Clark, The Origenist Controversy: The Cultural Construction of an Early Christian Debate (Princeton 1992), also M.
In the first centuries in the East a "refutation of Origenism" took place through the monastic tradition, so that the later Eastern Christian tradition preserved the Origenist heritage selectively.
While there is no certainty that all will ultimately be saved, and the church has rejected this Origenist idea as incompatible with divine revelation, there is absolute certainty that it is God's will that "all be saved and come to the knowledge of the truth".
A careful critical study of the Origenist debates during the late fourth and early fifth centuries.
It was perhaps not until Maritain, though, that this proposal was clearly distinguished from the Origenist apokatastasis, as the final state of the damned is not salvation, but a lesser form of being without supernatural grace (alone proportionate to the order of glory).
In thus blurring the distinction between exterior and interior senses, Claudel is closer to a Bonaventurian than to an Origenist approach to spiritual senses: according to Mariette Canevet, Bonaventure understands the Incarnation to establish the possibility that faith in Christ can restore the fallen capacity of the senses to perceive truly and accurately both spiritual and corporeal objects.