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Extra resources for Patrologia Pacifica Selected Papers Presented to the Western Pacific Rim Patristics Society 3rd Annual Conference (Nagoya, Japan, September 29 - October 1, 2006) and other patristic studies - Scrinium 4
6 Since Origen’s homilies on Luke treat six to ten verses each, it seems that three homilies were lost, and one of them may have contained some explanations on Luke 1:35. In the sixth homily, commenting on the first part of the narrative of the Annunciation (cf. Lk 1:26–33),7 as expected Origen says nothing about Lk 1:35; and then in the seventh homily he passes over to the narrative of the Visitation (cf. Lk 1:39–45). Nevertheless, insights into Lk 1:35 can still be read in three homilies. First one has to go to the fourth homily.
20) Scholars do not agree as to the nature of this union according to Origen. Cf. C.
Dively Lauro, The Soul and Spirit of Scripture within Origen’s Exegesis (Boston and Leiden: Brill, 2005). (8) D. Dawson, Allegorical Readers and Cultural Revision in Ancient Alexandria (Berkeley and Los Angeles: University of California Press, 1992). (9) Neuschäfer, Origenes als Philologe…, 11–16. (10) J. F. Dechow, The Heresy Charges against Origen, in: L. ), Origeniana Quarta. Die Referate des 4. Internationalen Origeneskongresses (Inns- 26 Scrinium IV (2008). 11 According to the study of Akira Nomachi, Alexandrian philology is tied with the words wri en in the text and aims at the determination of the authenticity of the text based on the comparison of manuscripts, as its Homeric study indicates, whereas the allegorical interpretation of the text is a fundamental method of the Pergamian philology which was adopted against the Alexandrian philology.