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February 2, 2018 | Christianity | By admin | 0 Comments

By Sébastien Morlet

ISBN-10: 2253156507

ISBN-13: 9782253156505

Dans l’Antiquité, christianisme et philosophie se font face comme deux voies d’accès à los angeles vérité : l’une, par le moyen de los angeles foi, l’autre, par l. a. recherche rationnelle. Les rapports du christianisme et de los angeles philosophie sont cependant plus complexes. Les néoplatoniciens accordent une position grandissante aux éléments extra-rationnels et en viennent à ne plus considérer los angeles raison comme l. a. seule voie d’accès au savoir. Inversement, les chrétiens reconnaissent une certaine vérité dans l. a. philosophie et lui accordent un rôle préliminaire dans l’acquisition de los angeles sagesse. Souvent convaincus que l. a. révélation biblique est los angeles resource du savoir grec, les chrétiens présentent leur faith comme l. a. seule « vraie philosophie ». Ce livre retrace les grandes lignes d’une war of words qui joua un rôle capital dans l. a. formation de l. a. doctrine chrétienne comme dans l. a. transmission de los angeles tradition gréco-romaine. Il amène à réviser certaines idées reçues sur le christianisme et son rapport à los angeles raison.Collection « Antiquité » dirigée par Paul Demont

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Williams (2001, 258) has claimed to find no real support for their understanding of salvation by advance in earlier or contemporary thinkers. Moreover, Hanson (1988, 97) has insisted that the Son cannot give an example of human achievement of perfection because he is precisely not a human being. But he has also pointed (1988, 121–2) to what he thinks is the true rationale of Arianism, linking the doctrine of God reciprocally with the doctrine of salvation. As he notes, its elaborate theology of the relation between the Son and the Father was devised to find a way of envisaging a Christian doctrine of God that would make it possible to be faithful to the biblical witness of a God who suffers.

Abba Anthony became “the perfect instance of human appropriation of the Word’s victory over sin and death” (Brakke, 1995, 13). Athanasius’s Life of Anthony, in turn, became a “bestseller” and a prototype for many subsequent lives of saints. Its genre is protreptic; that is, it is a text which calls for imitation. Therefore, even if the basic outline of Anthony’s life is credible, the strict historicity of the Life of Anthony is a moot point. But it is important to recognize the anti-“Arian” character of the Life of Anthony.

So, God decided to redeem the creation by drawing it again into the orbit of the divine life (Inc. 6). God condescended to the creation. “The Creator … put on the created body” (Ep. Adelph. 6). Salvation is not an automatic process, however. “God does not effect an enforced rescue” (Pettersen, 1995, 53). Salvation requires a deliberate human appropriation. Well, can humans turn back to God, if they are corrupted by sin and fundamentally disoriented? Athanasius’s doctrine of the Fall does not constitute a radical loss of human capacity for God.

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Christianisme et philosophie by Sébastien Morlet

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