By Douglas Farrow

Development on his a lot acclaimed learn "Ascension and Ecclesia", Douglas Farrow extends the road of inspiration and provides it to a much wider viewers. >

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If Rome did not fully resolve these questions, neither did the Reformation. Indeed, in its own concerted efforts to face them squarely, it came to grief on them. Luther claimed to have put Origen once again ‘under the ban’, for a defective understanding of God’s grace. But Calvin and his followers saw in Luther’s embrace of the ubiquity concept powerful Origenist tendencies28 – tendencies that quite arguably helped to prepare the ground for a yet more radical turn toward ‘ascension of the mind’ in the modern period.

In his commentary on Matthew) see Kelly, Early Christian Doctrines, 472f. 39 What is more, he recognized with all candour that if the story of what happened to the rabbi from Nazareth is just a story, albeit a powerful one – if, to be more specific, bodily resurrection and ascension are events conjured up by the overwrought imagination of the disciples; if they are among those impossible things which, according to Origen’s hermeneutical theory, are included in scripture only to point us to a higher, mystical meaning – then the story itself and all the dogmatic convictions that go with it can and should be transferred away from that rabbi to man as such.

Now Irenaeus had never heard of Bultmann, naturally, and certainly had never listened to a radio or seen pictures of Mars on television. Yet we would be quite wrong to imagine that in making this claim he was oblivious to the problem of mythology. Just the reverse. From his perspective, it was his gnostic opponents who were clinging stubbornly to mistaken and outmoded assumptions (learned largely from the Greek philosophers) about the universe. The trouble with ‘these perverse mythologists’, he complained, was precisely that they twisted the gospel narrative to fit those assumptions.

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