By Paul M. Blowers
The theology of production interconnected with almost each point of early Christian proposal, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers presents a complicated creation to the multiplex relation among writer and production as an item either one of theological development and non secular devotion within the early church. whereas revisiting the polemical measurement of Christian responses to Greco-Roman philosophical cosmology and heterodox Gnostic and Marcionite traditions at the foundation, structure, and future of the cosmos, Blowers focuses extra considerably at the confident position of patristic theological interpretation of Genesis and different biblical construction texts in eliciting Christian views at the multifaceted relation among author and construction. Greek, Syriac, and Latin patristic commentators, Blowers argues, have been finally inspired much less by means of merely cosmological issues than by means of the urge to depict construction because the enduring inventive 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 realm already in its starting, and thereupon labored during the concrete activities of Jesus Christ and the Holy Spirit to gain a brand new production.
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Extra info for Drama of the Divine Economy: Creator and Creation in Early Christian Theology and Piety
7 A shining example is the Stoic poet Cleanthes (ca. ”8 Before turning to the signiﬁcant cosmological legacies of Hellenistic Judaism, deferred to the next chapter, I begin with the broad landscapes of GrecoRoman cosmology prior to the Christian era so as to identify some of the key debating points that stood at the intersections of Greek, Jewish, and Christian thought and proved critical in the normativization of Christian discourse about Creator and creation. I . I N FI N I T E U N I V E R S E V E R SU S C LO SE D W O R L D David Furley, in a number of insightful studies, has built a strong case for distinguishing between two reigning cosmological paradigms in GrecoRoman philosophy, nascent in the Presocratics but becoming more consolidated in the era after Socrates: the “Inﬁnite Universe” model, dominated by Atomism, and the “Closed World” model, which had Platonists and Stoics in 6 See the defense of the “philosophical” dimension of biblical thinking in Duncan MacDonald, The Hebrew Philosophical Genius: A Vindication (Princeton: Princeton University Press, 1936), a work marred by forced arguments about Hebrew thought being congenial with Platonism in many of its intuitions.
10 (279B). 24 Meanwhile, Stoics deduced from the phenomena of the world a Providence, a Reason, a Nature—God—who permeates the cosmos and constitutes the (moral) goal, or telos, of all things. II. DID THE DIVINE CREATE THE WORLD OR MERELY I N V E S T N A TU R E W I T H O R D E R ? While a number of Greek thinkers gravitated toward philosophical monotheism in the Classical and Hellenistic periods, their sense of a paternal or provident deity by no means necessitated belief in divine creation of the world.
DK 59B11). Sedley, Creationism and Its Critics in Antiquity, 12. 35 Physica (DK 59B12), trans. McKirahan, 198. 36 Ibid. (DK 59B4). 37 Sedley, Creationism and Its Critics in Antiquity, 23. Sedley further notes that Anaxagoras’s creationism is more “scientiﬁc” than religious (pp. 25–6, 31); and yet its implications for later Greek theology are undeniable. ” On Empedocles’ remarkably integrated naturalistic and religious perspective, see Simon Trépanier, Empedocles: An Interpretation (London and New York: Routledge, 2004), esp.