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    Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111
    Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111
    Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111
    Ebook22 pages15 minutes

    Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111

    By Cinzia Randazzo

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    About this ebook

    In this contribution, the author deals with the Origenian Interpretation of John 1,2-3.

    From an analytical reading of the Commentary to John of Origen, the author illustrates the lines of continuity and discontinuity with Plotinian's philosophy.
    LanguageEnglish
    PublisherYoucanprint
    Release dateDec 5, 2017
    ISBN9788892699113
    Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111

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      Reading philosophical-patristic of John 1,2-3 in the comment to John of Origen II, 4,34-15,111 - Cinzia Randazzo

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      PREFACE

      La polémique subsiste sur l’identité d’Origène. Fut-il le disciple de Plotin chez Ammonius (Saccas) à Alexandrie, celui que Porphyre aurait rencontré, ou s’agit-il d’un homonyme qu’il faut distinguer d’un Origène païen ? Il est difficile de le dire. Il n’en reste pas moins que le prologue de l’Évangile de Jean : « Au principe, il y avait le Verbe (Lógos) et le Verbe était tourné vers Dieu et le Verbe était Dieu. Il était au principe avec Dieu. Tout a été fait par lui et sans lui rien n’a été fait de ce qui a été fait. En lui, était la vie, et la vie était la lumière des hommes … Et le Verbe s’est fait chair et il a séjourné parmi, nous, et nous avons contemplé sa gloire, la gloire que, Fils unique, il tient de son Père.» fut commenté, dans un contexte plotinien, par Amélius, l’assistant de Plotin. Cette exégèse constituait aux yeux d’Eusèbe de Césarée (Prép. Évang. XI 18.26-19.1) la preuve que Platon s’était inspiré des «Sages hébreux».

      Origène se situe dans ce courant d’interprétation, en établissant un parallèle entre ce texte et la structure de la pensée de Plotin. L’Intellect indissociable de l’Intelligible, et qui, de ce fait, est le véritable Logos émanant de

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