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 is paper highlights the infl uence of Ori gen’ s intellectual legacy on the thought of the French theologian Henry de Lubac. In order to achieve this goal, the categories of “history” and “spirit” are scrutinized, constituting as they do not only the title of de Lubac’ s most important work on Origen, but also his fundamental theorical grid to understand the Alexandrian theologian. However, the essay aims to show that, though still retaining some explanatory potential for grasping how Origen’ s thought structures itself, such categories inevitably neglect deeper elements in the latter. Origen’ s assumptions about the epinoiai do especially help solve the aporias raised by de Lubac’ s frequent analogies between Logos, Scripture, Eucharist and Church, all of whom turn hardly distinguishable from one another, without recurring to such theorizing. As a result, a unitary reflection still emerges, centering around the aforementioned relationship between history and Spirit and up to date addressing issues and methods in contemporary theology. [ABSTRACT FROM AUTHOR]

Jerome never wrote neither ecclesiastical history nor a monastic history, nonetheless he cultivated the ambition to be a Church and monasticism historian competing with both Eusebius of Caesarea and Athanasius of Alexandria. The paper focuses on the several stages of this relationship, going through the Vita Pauli;Vita Hilarionis; De viris illustribus, Praecepta Pachomiana and the Epistula 127. Jerome's main concern is to establish who was the first and this aim makes him draw 'authentic' genealogies of the monasticism, challenging other historical reconstructions. His work is mainly targeted to ascetics and his origins' reconstruction and it is important since it reports of the rising of a monastic self-awareness in the first generation of western ascetics. Their experiences were linked to the Egyptian tradition, as it was the generating, most ancient and prestigious one; on the other side, they believed monasticism being related to the apostolic Church and considered themselves as contemporary 'apostolic men'. [ABSTRACT FROM AUTHOR]