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Classical Greek literature --- Patrology --- Didymus, --- Criticism and interpretation --- Holy Spirit --- #GGSB: Latijnse patrologie (studie) --- #GGSB: Latijnse patrologie (tekst) --- 231.3 --- -#GOSA:II.P.DID.O --- #GROL:SEMI-276<08> Sour 386 --- Holy Ghost --- Paraclete --- Pneumatology (Theology) --- Spirit, Holy --- God (Christianity) --- Theology, Doctrinal --- Spirit --- Trinity --- God de Heilige Geest. Pneumatologie. Parakleet --- Early works to 1800 --- Early works to 1800. --- 231.3 God de Heilige Geest. Pneumatologie. Parakleet --- Criticism and interpretation. --- #GOSA:II.P.DID.O --- Latijnse patrologie (studie) --- Latijnse patrologie (tekst) --- Holy Spirit - Early works to 1800

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Holy Spirit --- Heilige Geest. --- Saint-Esprit --- Filosofia cristã. --- Catolicismo (fontes) --- Early works to 1800 --- Ouvrages avant 1800 --- 231.3 --- God de Heilige Geest. Pneumatologie. Parakleet --- Filosofia cristã. --- 231.3 God de Heilige Geest. Pneumatologie. Parakleet --- Catolicismo (fontes). --- Holy Spirit - Early works to 1800 --- Didymus Alexandrinus caecus

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Holy Spirit --- Saint-Esprit --- Early works to 1800 --- Ouvrages avant 1800 --- -Holy Ghost --- Paraclete --- Pneumatology (Theology) --- Spirit, Holy --- God (Christianity) --- Theology, Doctrinal --- Spirit --- Trinity --- -Early works to 1800 --- Holy Spirit - Early works to 1800

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"Blind since early childhood, the Egyptian theologian and monk Didymus (ca. 313-398) wielded a masterful knowledge of Scripture, philosophy, and previous biblical interpretation, earning the esteem of his contemporaries Athanasius, Antony of Egypt, Jerome, Rufinus, and Palladius, as well as the historians Socrates and Theodoret in the decades following his death. Certain features of the Genesis commentary, unfortunately not preserved in its entirety, seem to indicate that it may have been Didymus's earliest work. Not only is he silent in regard to his other works, but remarks on specific heresies as well as christological interpretations occur much less frequently here than in his Zechariah commentary. Moreover, the heavier reliance on Philo and Origen may indicate relative inexperience. Whereas Didymus specifically names Philo in this commentary, he never identifies Origen as one of his sources even when quoting the latter verbatim. Like Origen, he rejects anthropomorphic interpretations and proceeds to an allegorical approach when the literal meaning repels him. He does not, however, neglect the literal-historical level; see, for example, his examination of the story of the Flood. All three of Origen's levels of interpretation--literal, moral, and allegorical--are mobilized here. This previously untranslated text is crucial for studies of the fourth century and of the monumental influence of Origen."

276 =75 DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- 276 =75 DIDYMUS CAECUS ALEXANDRINUS Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Griekse patrologie--DIDYMUS CAECUS ALEXANDRINUS --- Patrologie grecque--DIDYMUS CAECUS ALEXANDRINUS --- Bible. --- Be-reshit (Book of the Old Testament) --- Bereshit (Book of the Old Testament) --- Bytie (Book of the Old Testament) --- Chʻangsegi (Book of the Old Testament) --- Genesis (Book of the Old Testament) --- Sifr al-Takwīn --- Takwīn (Book of the Old Testament)

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