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Bergqvist, and M. ), Biblical Interpretation in the Early Church: A Historical Introduction to Patristic Exegesis, (Edinburgh: T and T Clark, 1994); R. Greer, The Captain of Our Salvation: A Study in Patristic Exegesis of Hebrews (Tübingen: J. C. B. Mohr, 1973) (Beiträge zur Geschichte der biblische Exegese 15); and on interaction of both exegetical methods on the principles of Christology, see a paper, presented at the Nogoya Conference: I. 35 As far as theology is concerned, R. Macina modified the radical thesis of A.

Jamblique: Les mystères d’Egypte (Paris: Les Belles Le res, 1966) 42, 2–5; quoted in G. 4 (1999) 578). (31) Origen speaks about the resurrection as a transition from the body made-by-hands to the spiritual body not made-by-hands and its qualities in the De principiis III, 6, 4 (H. G rgemanns, H. ), Origenes vier Bücher von den Prinzipien (Darmstadt: Wissenscha liche Buchgesellscha , 1976) (Texte zur Forschung 24) 652–654). 14 Scrinium IV (2008). 32 Thus, it is not surprising that the Alexandrine school with its philosophical background and the heritage of such a Christian Platonist as Origen, who thoroughly used the ὄχημα doctrine, and the Antiochean school with its “Scriptural” bent could both understand the enigmatic “spiritual body” of Paul in terms of the Platonist doctrine of the ὄχημα.

42, p. 353 (Mansi, 13, 289E, from John Chrysostom’s Tenth Homily on the Second Epistle to the Corinthians). For a similar interpretation of the verse, see Theodore the Studite, Antirrheticus II (PG 99, 385CD). (55) Or, in theological terms, a er the Resurrection, Christ puts away the “natural” of “blameless” passions (cf. B. ), Johannes von Damaskos. Expositio fidei. Die Schri en des Johannes von Damaskos, B. , 237, 92ff, and esp. 238, 104–105). -O. , Adamantius 8 (2002) 83–113; Idem, Cyrille d’Alexandrie est-il un témoin de la controverse origéniste sur l’iden- 22 Scrinium IV (2008).

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