Ilaria Ramelli’s Followers (26)

Ilaria Ramelli

Born

Italy

Genre

History, Philosophy, Spirituality

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A historian, scholarly author, and university professor, a specialist in ancient, late antique, and early mediaeval philosophy, especially the Platonic and Stoic traditions; ancient Christian philosophy, theology, and history (in Greek and Latin sources, partially also Syriac, Coptic and Armenian—with a predilection for Origen of Alexandria and the Origenian tradition down to the Cappadocian Fathers, Evagrius Ponticus, Dionysius the Areopagite, Maximus the Confessor, and John Scotus Eriugena, and including Augustine of Hippo whom she incorporates within the Origenian tradition); Hellenistic Judaism and Jewish-Christian relations; ancient religions and their philosophical interpretations; classics; and imperial and late antiquity. She is dee ...more

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Ilaria Ramelli’s books

Average rating: 4.55 · 242 ratings · 43 reviews · 55 distinct works • Similar authors

	A Larger Hope?, Volume 1: Universal Salvation from Christian Beginnings to Julian of Norwich by Ilaria Ramelli, Richard Bauckham (Foreword) 4.70 avg rating — 84 ratings — published 2019 — 3 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena 4.46 avg rating — 24 ratings — published 2013 — 3 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Terms for Eternity: Aiônios and Aïdios in Classical and Christian Texts by Ilaria Ramelli, David Konstan 4.38 avg rating — 13 ratings — published 2007 — 3 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Evagrius's Kephalaia Gnostika: A New Translation of the Unreformed Text from the Syriac 4.64 avg rating — 11 ratings — published 2015 — 3 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Hierocles the Stoic: Elements of Ethics, Fragments, and Excerpts 4.08 avg rating — 12 ratings — published 2009 — 3 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Social Justice and the Legitimacy of Slavery: The Role of Philosophical Asceticism from Ancient Judaism to Late Antiquity 4.80 avg rating — 5 ratings — 2 editions	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Possible Historical Traces in the Doctrina Addai it was amazing 5.00 avg rating — 1 rating — published 2009	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	I cristiani e l'impero romano really liked it 4.00 avg rating — 1 rating	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	I romanzi antichi e il Cristianesimo: Contesto e contatti 0.00 avg rating — 0 ratings — published 2012	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars
	Stoici romani minori. Testo greco e latino a fronte 0.00 avg rating — 0 ratings	Error rating book. Refresh and try again. Rate this book Clear rating 1 of 5 stars 2 of 5 stars 3 of 5 stars 4 of 5 stars 5 of 5 stars

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Quotes by Ilaria Ramelli (?)

“Supporters of apokatastasis in roughly chronological order:

- [c. 30-105] Apostle Paul and various NT authors
- [c. 80-150] Scattered likely references among Apostolic Fathers
o Ignatius
o Justin Martyr
o Tatian
o Theophilus of Antioch (explicit references)
- [130-202] Irenaeus
- [c. 150-200] Pantaenus of Alexandria
- [150-215] Clement of Alexandria
- [154-222] Bardaisan of Edessa
- [c. 184-253] Origen (including The Dialogue of Adamantius)
- [♱ 265] Dionysius of Alexandria
- [265-280] Theognustus
- [c. 250-300] Hieracas
- [♱ c. 309] Pierius
- [♱ c. 309] St Pamphilus Martyr
- [♱ c. 311] Methodius of Olympus
- [251-306] St. Anthony
- [c. 260-340] Eusebius
- [c. 270-340] St. Macrina the Elder
- [conv. 355] Gaius Marius Victorinus (converted at very old age)
- [300-368] Hilary of Poitiers
- [c. 296-373] Athanasius of Alexandria
- [♱ c. 374] Marcellus of Ancrya
- [♱378] Titus of Basra/Bostra
- [c. 329-379] Basil the Cappadocian
- [327-379] St. Macrina the Younger
- [♱387] Cyril of Jerusalem (possibly)
- [c. 300-388] Paulinus, bishop of Tyre and then Antioch
- [c. 329-390] Gregory Nazianzen
- [♱ c. 390] Apollinaris of Laodicaea
- [♱ c. 390] Diodore of Tarsus
- [330-390] Gregory of Nyssa
- [c. 310/13-395/8] Didymus the Blind of Alexandria
- [333-397] Ambrose of Milan
- [345-399] Evagrius Ponticus
- [♱407] Theotimus of Scythia
- [350-428] Theodore of Mopsuestia
- [c. 360-400] Rufinus
- [350-410] Asterius of Amaseia
- [347-420] St. Jerome
- [354-430] St. Augustine (early, anti-Manichean phase)
- [363-430] Palladius
- [360-435] John Cassian
- [373-414] Synesius of Cyrene
- [376-444] Cyril of Alexandria
- [500s] John of Caesarea
- [♱520] Aeneas of Gaza
- [♱523] Philoxenus of Mabbug
- [475-525] Pseudo-Dionysius the Areopagite
- [♱543] Stephen Bar Sudhaili
- [580-662] St. Maximus the Confessor
- [♱ c. 700] St. Isaac of Nineveh
- [c. 620-705] Anastasius of Sinai
- [c. 690-780] St. John of Dalyatha
- [710/13-c. 780] Joseph Hazzaya
- [813-903] Moses Bar Kepha
- [815-877] Johannes Scotus Eriugena”
― Ilaria Ramelli

tags: universalism

4 likes

“Apokatastasis, as is clear from some passages cited and many others, depends on illumination and instruction, which goes hand in hand with correction. This is fully consistent with Origen's ethical intellectualism, a Platonic-Socratic and Stoic heritage that is found in other Fathers as well, such as Gregory of Nyssa. How one behaves depends on what one knows and how one thinks and regards reality; will depends on the intellect and is not an autonomous force. As a consequence, evil is never chosen qua evil, but because it is mistaken for a good, out of an error of judgment, due to insufficient knowledge and/or obnubilation (e.g., Hom. 1 in Ps. 37.4; Hom. in Ez. 9.1). Hence the importance of instruction. If one's intellect is illuminated, and achieves the knowledge of the Good, one will certainly adhere to the Good. Apokatastasis itself, as the end of Book 2 of Περὶ ἀρχῶν, is described as an illumination and a direct vision of the truth, as opposed to the mere 'shadows' that the logika knew beforehand (Origen is reminiscent not only of Plato's Cave myth, but also of 1 Tim 2:4-6, that God wants all humans to reach the knowledge of the truth, and of 1 Cor 13:12 on eventually knowing God 'face to face'). Only with full knowledge is choice really free, and a choice done with full knowledge is a choice for the Good. A choice for evil is not really free: it results from obnubilation, ignorance, and passion. This is why Origen was convinced that divine providence will bring all logika to salvation by means of education and rational persuasion, instruction and illumination – or fear of punishments, but only initially, when reason is not yet developed, and not by means of compulsion, since the adhesion to the Good must be free, and to be free it must rest on a purified intellectual sight. This is why for Origen divine providence will lead all to salvation, but respecting each one's free will; each logikon will freely adhere to God, and to do so each will need its own times, according to its choices and development, so that both divine justice first and then divine grace are saved. (pp. 178-179)”
― Ilaria Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena

3 likes

“The so-called 'condemnation of Origen' by 'the Church' in the sixth century probably never occurred proper, and even if it occurred it did so only as a result of a long series of misunderstandings, when the anthropological, eschatological, and psychological questions were no longer felt as open to investigation – as Origen and still Nazaianzen considered them – but dogmatically established. The aforementioned condemnation was in fact a condemnation, not at all of Origen, but rather of a late and exasperated form of Origenism; moreover, it was mainly wanted by emperor Justinian – or better his counselors, given that he was not a theologian – and only partially, or even not at all, ratified by ecclesiastical representatives.

This 'condemnation' was triggered by the development of a radical kind of Origenism in the first half of the sixth century, especially in Palestine, in the monasteries of St. Saba, the 'Great Laura' and 'New Laura' […]. (pp. 724-725)”
― Ilaria Ramelli, The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena

tags: heresy, origen, universalism

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Ilaria Ramelli’s Followers (26)

Ilaria Ramelli

Combine EditionsIlaria Ramelli’s books

Combine Editions
Ilaria Ramelli’s books