Origen on Knowledge

A helpful guide for anyone reading Origen and getting stumped over his semantically diverse theories of knowledge.
Many historians and academics rank the third-century Christian theologian and thinker, Origen, as one of the best earlier Christian writers. He was steeped in Greek literature, structure and thought. Not only this, but his zeal for knowledge was wrapped in sincere piety. These characteristics were reflected in his writings.
This combination is especially found in the catena ascribed to him on I Corinthians.1 One is hard-pressed to comprehend the semantics of his knowledge words. This applies to the majority of his other works as well.
As a reader and translator of Origen, one must have a precise understanding of the Greek system of knowledge. There are a number of words for knowledge in Greek and have different applications. Understanding these words in the original context is a gateway to Origen’s mind.
This article attempts to unlock the words of knowledge in order to better understand Origen’s text. The beginning is difficult and complex for the English reader to understand but the end is rather simple. Origen wanted to know things in such a way that changed his worldview and his interaction with it. Studying was not simply for the sake of knowledge but becoming a better, more complete person.
Anyways, we will get into the details of his concept of knowledge starting now.

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Evangelicals and Health Care Ethics

How health care ethics need to be ingrained in the fabric of the evangelical mindset.
Technology has introduced great breakthroughs on issues of life and death but has also naturally brought about new ethical issues that the traditional faith has not been prepared to engage in.
Most evangelicals are left with making life or death decisions, not on the basis of religious piety, but the insistence of economics or social convenience. They are game time decisions made in hospitals and doctors offices. These decisions are not considered the role of the church or faith. It is just what has to be done. Faith comes later.

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The Language of Instruction in the Corinthian Church

A look at the ancient Jewish rite of instruction in Hebrew with an immediate translation into Aramaic or local vernacular. How it potentially impacted the earliest Corinthian assembly and how this rite evolved in the church.

The tradition of Jewish instructors speaking in Hebrew lasted for centuries. It is no longer practiced in synagogues today but was an important function in Judaism around the first-century. This little-known practice had an important part to play in the Jewish identity, and as will be shown, was a factor in the tongues conflict in Corinth.

In order to better explain this practice and make an association with the Corinthian gathering, we must go into ancient Jewish literature and examine citations from a number of prominent Jewish authorities. For those not familiar with Jewish writings outside the Bible, their observations are obscure on the first read and takes some contemplation.

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Lightfoot on the Problem Tongues of Corinth

John Lightfoot

A digitization of John Lightfoot’s Commentary on the tongues of Corinth.

John Lightfoot was a seventeenth-century English Churchman and Rabbinic scholar whose exegetical system was significantly advanced for that time period.

A small but brief window had opened in England during the Reformation for Hebrew studies, but the roadblocks to full public acceptance were great. England had long banished Jews from living in England1 during Lightfoot’s era. Later novels like Ivanhoe by Walter Scott, and Oliver Twist by Charles Dickens indicate negative perceptions concerning the Jewish race was strong. In light of these obstacles, Lightfoot began a very scholarly journey into the connection between Judaism and Christianity. He was in the wrong place at the wrong time doing a great job. He was a time anomaly. He should not have succeeded in this field of studies, but he did, and his work, though with some defects, has withstood the test of time.

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