By Alexander of Lycopolis
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While Alvin Limardo walks into P. I. Kinsey Millhone's workplace, she smells undesirable information. He desires Kinsey to convey $25,000. The recipient: A fifteen-year-old boy. it is a basic topic. So easy that Kinsey wonders why he does not bring the money himself. She's nearly yes anything is off. yet with hire due, Kinsey accepts Limardo's retainer opposed to her larger judgment…When Limardo's money bounces, Kinsey discovers she's been had sizeable time.
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Additional resources for An Alexandrian Platonist against dualism: Alexander of Lycopolis' treatise "Critique of the doctrines of Manichaeus"
As Methodius points out, this question involves a nice philosophical dilemma. Either God is the author of all things and therefore of evil among the rest; or evil resides in matter, and matter, in order to keep God clear from any responsibility for the existence of evil, must be regaq:ied as possessing an independent reality of its own. That is the way in which this problem commonly presented itself to the ancient mind during the early centuries of Christianity. The consequences either way are disastrous for theology, because in the first case God would not be morally pedect, and in the second case He would not be supreme.
With this may be compared his remark (exp. fid. 17) that Christ rose with soul and body and the whole vessel, and the vessel henceforth was united to the spirit. Epiphanius almost seems to teach post-Ascension monophysitism. But his words aptly show how fully 'spirit' was reckoned as the 'stuff' of the divine nature, since the bodily stuff of the glorified humanity could be fused into it. Theodoret, on Ig GOD IN PATRISTIC THOUGHT the other hand, corrects any misconception by remarking (dem. per syll.
In particular, he appears to accept (ib. 24. ted by the true God with the administration of material species. Tatian, again, observes (ad Gr. 4· 2) that the spirit which pervades matter, being lower than the more divine spirit and compared as it were to a soul, must not be honoured on a level with the perfect God. It seems from this that the Apologists were quite prepared to 27 GOD IN PATRISTIC THOUGHT accept the existence of angelic forces whose function was to control and direct the operations of nature, in a manner which presents obvious similarities with Stoic doctrine, though they were careful to reckon such beings among creatures, and declined to confuse them with the transcendent God of the universe.