Drama of the Divine Economy: Creator and Creation in Early by Paul M. Blowers
By Paul M. Blowers
The theology of production interconnected with almost each element of early Christian concept, from Trinitarian doctrine to salvation to ethics. Paul M. Blowers offers a sophisticated creation to the multiplex relation among author and production as an item either one of theological development 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 optimistic position of patristic theological interpretation of Genesis and different biblical construction texts in eliciting Christian views at the multifaceted relation among writer and production. Greek, Syriac, and Latin patristic commentators, Blowers argues, have been eventually inspired much less through merely cosmological issues than by way of the urge to depict production 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 author 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 gain a brand new production.
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Additional info for Drama of the Divine Economy: Creator and Creation in Early Christian Theology and Piety
Before jumping to properly philosophical models, we must recall the enduring sway of the poet Hesiod’s seventh-century bce myth of cosmic origins in his Theogony, which established for succeeding generations the precedent of divinity governing the world, even if positing that the gods and the world basically grew up together. Striking in this myth is precisely the “genealogical” explanation of a lineage commencing with the god Chaos, followed by Gaia (Earth), Tartaros (the Abyss), and Eros (“fairest among immortal gods”).
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. 19 Positioning himself as a progressive, Epicurus, and the Latin poet Lucretius (ca.
E. ” The oikonomia—with which in more recent usage we would identify the Christian “metanarrative,” a comprehensive and teleological story—of God’s action in creation and redemption framed and rendered coherent the concrete practices and performances of early Christians in their moral, spiritual, and ecclesial life. One of the most obvious early Christian disciplines shaped by the theology of creation was the contemplation of the natural world. Although early Christian theologians and ascetics, beginning with Clement and Origen, typically juxtaposed “practice” (ðæAîØò) or asceticism (¼óŒÅóØò) and “contemplation” (ŁåøæßÆ), contemplation was itself a practice.