By Paul M. Blowers
The theology of production interconnected with almost each point of early Christian notion, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers presents a complicated advent to the multiplex relation among writer and production as an item either one of theological building and non secular devotion within the early church. whereas revisiting the polemical size of Christian responses to Greco-Roman philosophical cosmology and heterodox Gnostic and Marcionite traditions at the starting place, structure, and future of the cosmos, Blowers focuses extra considerably at the confident function of patristic theological interpretation of Genesis and different biblical production texts in eliciting Christian views at the multifaceted relation among writer and construction. Greek, Syriac, and Latin patristic commentators, Blowers argues, have been eventually stimulated much less by way of only cosmological issues than via the urge to depict construction because the enduring artistic and redemptive technique of the Trinity. The 'drama of the divine economy', which Blowers discerns in patristic theology and piety, spread out how the writer invested the 'end' of the area already in its starting, and thereupon labored throughout the concrete activities of Jesus Christ and the Holy Spirit to achieve a brand new production.
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Extra resources for Drama of the Divine Economy: Creator and Creation in Early Christian Theology and Piety
The developing notion of a void or “non-being” is important for our purposes as we anticipate the Christian doctrine of creation “from nothing” (ex nihilo). Is there nothingness? 16 Atomists tried to avoid contradiction by deﬁning the nothingness in terms of an inﬁnite void or vacuum,17 the pure space for inﬁnite uncreated atoms 13 DK 12B1 and 12A9, 10, 15. C. Guthrie, A History of Greek Philosophy (Cambridge: Cambridge University Press, 1962), 1:72–101; also Richard McKirahan, Philosophy before Socrates: An Introduction with Texts and Commentary (Indianapolis: Hackett Publishing, 1994), 33–6.
The Ionian philosopher Anaximander (ca. 610–546 bce) presents an early case in point. 15 Atomists gave considerable theoretical sophistication to the Inﬁnite Universe model. For the pivotal ﬁgure of Democritus (ca. 460–370 bce), a Thracian philosopher and slightly younger contemporary of Socrates, the universe is an inﬁnity comprising atoms (utterly dense particles of mass) and void. The developing notion of a void or “non-being” is important for our purposes as we anticipate the Christian doctrine of creation “from nothing” (ex nihilo).
15 So argues Keimpe Algra, “The Beginnings of Cosmology,” in The Cambridge Companion to Early Greek Philosophy (Cambridge: Cambridge University Press, 1999), 54. 16 DK 28B2; cf. Epicurus, Ep. A. , The Hellenistic Philosophers (Cambridge: Cambridge University Press, 1987), 2:18 (4A). We will revisit this dilemma in the discussion of creation ex nihilo below in chapter six, 167–84. 334–90, in Hellenistic Philosophers 2:23–4 (6A). 18 The accidental character of the formation of worlds, and the absence of divine guidance in the atomic mechanisms, fueled the Atomists’ ancient critics.