10-theor | there-york
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502 | There
503 | therefore
504 | these
505 2 | Word which, among other things, linked them with his theory
506 2(7)| Augustine,” Origenia Tertia: the Third International Colloquium
507 | those
508 2 | which characterized his thought, Western Orthodoxy would
509 | Thus
510 1 | borrow the words of Paul Tillich; then, religion is the basis
511 2 | Graeco-Roman culture of his time, he fatally altered for
512 | too
513 2 | heresy that has hitherto tormented the West. Without the dualism (8)
514 2(2)| separation of the Church in its train” (Calvin and Augustine.
515 1(1)| Christianity in the Celtic Land. Trans. By N. Joynt. London, 1932,
516 2 | as “transcendent.” The “transcendence of culture” is an invitation
517 1 | because the cultures were transformed by the religion they welcomed ---
518 1 | Diversity of cultures did not translate into diversity of creeds,
519 1 | Gregory the Great, were translated into Greek. St Theodore
520 2(2)| agrees that “Augustin hat die Trennung des Occidents und Orients
521 2 | 735-804) wrote De fide Trinitate with Augustine as “the bedrock
522 1(1)| liturgically united until the twentieth century (see L. Gougaud,
523 1 | missionary work in the West by two Greeks, Sts Cyril and Methodius,
524 2(2)| eine bahnbrechende Wirkung uand den ersteren ausgeuebt” (
525 1 | or, perhaps, as man’s “ultimate concern,” to borrow the
526 | under
527 1(1)| Church was liturgically united until the twentieth century (
528 2(7)| for Origen Studies [The University of Manchester, 7th-11th,
529 2 | of rationalism hitherto unknown in the Church. Augustinianism
530 2 | Augustine and Origen --- the unlawful use of pagan Hellenism ---,
531 | until
532 | us
533 2 | Origen --- the unlawful use of pagan Hellenism ---,
534 2 | faith” to cognition (credo ut intelligam) gradually and
535 2(7)| See the valuable discussion in H. Chadwick, “
536 1 | Gregory IV, despite the vehement objections of the iconoclastic
537 1 | temples (e.g., St Mark’s in Venice) and book illumination (
538 2(2)| des Occidents und Orients verbereits, eine bahnbrechende Wirkung
539 | very
540 2(4)| Augustine viewed the humanity and Divinity
541 2(5)| Eastern Churches Quarterly VII, 2 [1948], 31-53). His first
542 2(5)| in these distinctions a violation of the divine simplicity.
543 2 | therefore, a bifurcation of the visible and invisible Church (for
544 1 | deaconate by St John Chrysostom, visited the Egyptian thebaid, carrying
545 2(3)| J.M. Wallace-Hadrill, The Frankish Church. Oxford,
546 2(2)| Gotha, 1887, 229). B.B. Warfield says, “But it was Augustine
547 2 | Latin West. Put another way, “insofar as the ‘Western’
548 1 | transformed by the religion they welcomed --- the reverse of what
549 | while
550 | whose
551 2(2)| verbereits, eine bahnbrechende Wirkung uand den ersteren ausgeuebt” (
552 1 | Egyptian thebaid, carrying its wisdom to the West in order to
553 | Without
554 2 | superbia cognescendi, the womb of theories born “in the
555 1 | Greek monk, St Nilus the Wonderworker. Naturally, he declined
556 2 | kosmos noetos) to the divine Word which, among other things,
557 1 | concern,” to borrow the words of Paul Tillich; then, religion
558 1 | Nursia were inspired by the works of St John Cassian and St
559 | would
560 2 | different from the ‘Eastern’,” writes A.H. Armstrong, “it is because
561 1 | near Bethlehem. Several writings of another Latin Father,
562 2 | Alcuin of York (735-804) wrote De fide Trinitate with Augustine
563 2(4)| 187,” Augustinian Studies X (1979), 113-132. ~
564 2(5)| same as He…” (Enn. Psal. XLIX, 2 PL 36 565). ~
565 2(4)| Journal of Theological Studies XXXVI, 1 (1983), 82-98; and J.
566 2 | of education, Alcuin of York (735-804) wrote De fide
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