He
this sentence essentially labels the teaching of theandric action nestorian
16 Matching Annotations
- Sep 2025
- Apr 2025
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gotiskakyrkan.weebly.com gotiskakyrkan.weebly.comUntitled3
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We shall answer themby asking: How is it that you say that there is neitherphilosophy, nor knowledge, nor perception? Is it byyour knowing and perceiving it, or is it by your notknowing and perceiving it? If you have perceived it,well, that is knowledge and perceptio
Whilst they may not have come to the true final cause, they are still utilising philosophy - fufilling potency with their percieved actuality.
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Death, also, is oftwo kinds: the one being natural, which is theseparation of soul from body, whereas the other is thevoluntary one by which we disdain this present life andaspire to that which is to come.
John of Damascus highlights two very real and neccesary types of death, both of which have the potentiality to lead to eternal life. Mortal death as in the physical death prescribed to all humans, and death to the flesh/world. This second type is indeed not fitting to be called 'death' as it is through this 'death' that we find true life, overcoming the physical death prescribed to mankind as a result of the Fall. It is fitting to say that this type of death is what restores us to our true, intended nature, something that can be achieved by means of acestism.
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t does not,however, have knowledge and understanding of itself,but has need of one to teach it; so, let us approach thatTeacher in whom there is no falsehood and who is thetruth. Christ is the subsistent wisdom and truth and inHim are all the hidden treasures of knowledge.
As we were made in the image of God and subsquently lost it, we not only inherit a nature that has sinful tendencies, we lack a proper understanding as to what our true nature is. Whereas the Word is (as Paul writes, though not verbatim) the image and full emulation of the Father, He alone may teach us.
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ccel.org ccel.org
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At what man's death was the sun darkened and the earth shaken?
Phlegon of Tralles (AD 80-140). Book on the Olympiads
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ccel.org ccel.org
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Creation and the Fall
Summary: The text explains the Christian doctrine of creation, the fall, and the necessity of Christ’s incarnation. It refutes non-Christian views of creation, asserting that God created everything from nothing through His Word, Jesus Christ. Humanity was made in God’s image to live in communion with Him, but through free will and disobedience, people fell into sin, bringing death and corruption. As sin spread, human society became increasingly wicked. To restore humanity, Christ took on human form, revealing His divinity through humility and suffering. His incarnation was essential to undo the corruption caused by sin and reunite people with God.
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But men, having turned from the contemplation of God to evil of their own devising, had come inevitably under the law of death.
Sin/evil is not inherent, rather it is the absence of what is good, namely, God.
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He set them in His own paradise, and laid upon them a single prohibition. If they guarded the grace and retained the loveliness of their original innocence, then the life of paradise should be theirs, without sorrow, pain or care, and after it the assurance of immortality in heaven. But if they went astray and became vile, throwing away their birthright of beauty, then they would come under the natural law of death and live no longer in paradise, but, dying outside of it, continue in death and in corruption. This is what Holy Scripture tells us, proclaiming the command of God, "Of every tree that is in the garden thou shalt surely eat, but of the tree of the knowledge of good and evil ye shall not eat, but in the day that ye do eat, ye shall surely die."77Gen. ii. 16 f. "Ye shall surely die"—not just die only, but remain in the state of death and of corruption.
Interesting perspective. I realise now 'die' couldn't have referred to a mortal death - they wouldn't know what it mean. And they wouldve alluded mortal death to a ceasing of existence.
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The Shepherd
If he considers it a bit authoritative perhaps i should read it?
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The Epicureans are among these; they deny that there is any Mind behind the universe at all. This view is contrary to all the facts of experience, their own existence included. For if all things had come into being in this automatic fashion, instead of being the outcome of Mind, though they existed, they would all be uniform and without distinction. In the universe everything would be sun or moon or whatever it was, and in the human body the whole would be hand or eye or foot. But in point of fact the sun and the moon and the earth are all different things, and even within the human body there are different members, such as foot and hand and head. This distinctness of things argues not a spontaneous generation but a prevenient Cause; and from that Cause we can apprehend God, the Designer and Maker of all.
Simple but a great starting point against athiests. The world shows signs of intelligent designs, and we are born as intelligent human beings (not in terms of literacy, rather our senses and free will)
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- Mar 2025
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ccel.org ccel.org
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So saith man, and Thou pitiest him; for Thou madesthim, but sin in him Thou madest not
Indeed, we are made by God, yet sin is competely our choice. For out of God's love for us were we given free will. Because if there is not free will, would it truly be love? Where is love in something that is demanded? Could it be love, if it came not from the heart but from the mind, from force?
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This I since learned, Thou,through these Thy gifts, within me and without, proclaiming Thyself unto me. For then Iknew but to suck; to repose in what pleased, and cry at what offended my flesh; nothingmore
From the very beginning, it is God who provides for us.God is always watching over us, even when we do not realise it. God has a hand in everything, and every grace and goodness is from Him, and we must be thankful for that. For as Augustine says, who are we but dust and ashes? Pitiful creatures overcome by temptation, who by our merit fail the standards of our God. And yet, by His eternal mercy, we may be saved. Does this not show the supremacy of our (and by that I mean the one true God) concept of God, for in His divine love we are saved. Does it not prove His moral exellence (though it is stupid to judge God by standards, yet we must if we are to compare Him to the gods of other religions) God? That through His mercy and love we are saved?
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Therefore I contend not in judgment with Thee; for if Thou, Lord, shouldest markiniquities, O Lord, who shall abide it?30Chapter V
We must not 'challenge' God, for He cannot be challenged. WE must not question His mercy, we must not think that we are above sin and that we are not sinners. Because who could survive if we were judged based off our sins alone, how could any of us make it if it were not for our Redeemer, the Lord Himself?
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ter this voice let me make haste, and take hold of Thee. Hide not Thy face from me. Letme die—lest I die—only let me see Thy face
Indeed, after we find God, how can we do anything but cling to Him? Our only hope and mercy. Is that not what the soul longs for above all, union with God? That is what we were made for And surely, I would trade everything for even a mere glimpse of God, for to see Him would heal all evil.
However, Christ teaches in John 20:29 that blessed are those who believe without seeing.Indeed, as we can believe without 'seeing' are we not truly the opposite of blind? For we did discern the truth, and examined our faith, and yet it came out intact. To believe without physically seeing is to believe by *spiritually * seeing.
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Oh! that I might repose on Thee! Oh! that Thou wouldest enter into my heart, and in-ebriate it, that I may forget my ills, and embrace Thee, my sole good! What art Thou to me?In Thy pity, teach me to utter it.
"Again, Augustine marvels at God’s mercy and the deep longing all of humanity feels for Him. Indeed, when we live for God, we die to the world, for He alone is the true and perfect good. What else in this world is truly good? For we dwell in this world because we strayed from God, and all who turn away from Him fall into sin and disorder.
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Yet woe to him that speaketh not,since mute are even the most eloquent.29Chapter IV
Augustine is saying how no man can perfectly describe God - for He is multifacted (and again, that word does no justice and is limiting within itself). For how could a man attempt to understand completely God's nature? For surely if mankind compeltely understood God, we wouldn't have fell? And yet again there is this part of us that seeks God, that recognises Him when we find Him.Because we were once united with Him, and now cast away by our own sin. And, as Augustine says, what a woe to the man who does not try to understand God! To not talk of Him of all, to not attempt to pain (however weak a brush) a picture of God's love, and mercy, and justice, and supremacy, and sovereignity over all mankind?
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