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separated per- manently, and neither could remarry. As in the case of di- vorce on the ground of fornication, they no longer shared a common life. Their obligation to live together and to satisfy each other's sexual needs ceased, but they were still consid- ered to remain married and even to remain one

In: Marriage in the Western Church

many may disagree with his assessment of the difficulties stemming from living a life consistent with the ideals of Christian faith most would agree with him that the end of such a life is perfection (To TIATJpwaaa) to be accomplished by the Christian's strict compliance with the will

In: Evil, Freedom, and the Road to Perfection in Clement of Alexandria

speak of life in the flesh in a neutral fashion. It is only when one places his trust in the flesh and its potentialities that it comes into opposition to the new aeon. In Corinthian Letter A there is a striking departure from the technical "flesh" category and an appropriation of traditional Judaic

In: Paul's anthropological terms

", "life" and "wisdom" are identical in Him. But the spiritual creature, which seems to be closer to the Word of God, can have a unformed life because, although "being" and "life" are identical in it, "life" and "living wisely and blissfully" are not. For if it turns away from the unchangeable Wisdom

In: Archè

. 1, 14 he says that such a forbearance leads to the reward of immortality. - Right action and thought produce the right way of living, see on the couple of bene agere and bene intellegere irifra, 24 f, on De Trin. 1, 3. "And that life should not be regarded as being given by the immortal God only

In: Hilary of Poitiers on the Trinity: De Trinitate 1, 1-19, 2, 3

in a series of questions and answers—many of them not essentially different from those of the monks—touching on diverse aspects of life: work on Sunday,5 conduct in church,6 slaves,7 debts,8 agricul- ture,9 relations with Jews and pagans,10 relationship with parents and other family relatives,11

In: The Monastic School of Gaza

phrases ( consor- tium omnis vitae, divini et humani iuris communicatio) have been variously translated, for example: "a partnership for life in- volving divine as well as human law;" "the sharing of their entire life, the joint participation in rights human and divine;" and "an association for the

In: Marriage in the Western Church

man he asks: “Father, glorify your Son” (702a). Being consubstantial with the Father, the Son has the Spirit as his own, but he is said to receive the Spirit, when he has become man (707a). And although he is life because of his birth from the living Father, he is said to be made alive with us (707a

In: The Dyophysite Christology of Cyril of Alexandria

was genuinely living a human and corporeal life, and yet, equally, was not subject to its limitations. In the letters to Epictetus and Cledonius, respec- tively, Athanasius and Gregory basically dissent from the Platonic premiss that man is his Nous, and instead they remained faithful to a biblical

In: St. Cyril of Alexandria: The Christological Controversy

life and times of Peter the Iberian—prince, pilgrim, monk, miracle worker and vision- ary, bishop, and charismatic anti-Chalcedonian master. Peter, whose original name was Nabarnugios,6 was sent at the age of twelve as a political hostage to the court of Theodosius II (408–450) in Constantinople to

In: The Monastic School of Gaza