”You have subjected all things to man, declares the word through the prophecy[...]"

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”You have subjected all things to man, declares the word through the prophecy, and in the text it lists the things subject, cattle and oxen and sheep (Ps 8,7-8). Surely human beings have not been produced from your [the slave-owners] cattle? Surely cows have not conceived human stock? Irrationial beasts are the only slaves of mankind. […] But by dividing the human species in two with 'slavery' and 'ownership' you have caused it to be enslaved to itself, and to be the owner of itself. I got me slave-girls and slaves.’ For what price, tell me? What did you find in existence worth as much as this human nature? [...] God said, Let us make man in our own image and likeness (Gen. 1,26). If he is in the likeness of God, and rules the whole earth, and has been granted authority over everything on earth from God, who is his buyer, tell me? Who is his seller? To God alone belongs this power; or, rather, not even to God himself. For his gracious gifts, it says, are irrevocable. God would not therefore reduce the human race to slavery, since he himself, when we had been enslaved to sin, spontaneously recalled us to freedom. But if God does not enslave what is free, who is he that sets his own power above God’s?” (In Eccl. 336, Hall)

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Nein!(?) A negative "point of contact" in the Epistle to Diognetus?

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Billede
Still working on The Epistle to Diognetus , which keeps making associations to modern theology pop up. This time it's Karl Barth's debate with Emil Brunner. Consider the epistle's claim that, “[...]being convicted in the past time by our own deeds as unworthy of life, we might now be made deserving by the goodness of God, and having made clear our inability to enter into the kingdom of God of ourselves, might be enabled by the ability of God.” (9.1, Lightfoot) and “Having then in the former time demonstrated the inability of our nature to obtain life, and having now revealed a Saviour able to save even creatures which have no ability, He willed that for both reasons we should believe in His goodness[...]” (9.6, Lightfoot) If by 'dialectical theology' we mean that God's 'yes' and 'no' are inseparable (Tillich), this is certainly a specimen of such. The two elements, negative and positive, come together in faith (in an Aufhebung! ), or? A
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Why "contra fatum"?

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Billede
Gregory of Nyssa Contra Fatum ( lat. against fate , death or the speech of the gods ) is the Latin title of the Church father Gregory of Nyssa's (c. 335-394 ) short treatise against fatalism . Gregory defended the doctrine of free will ,  rejecting the belief that human destiny is determined by the celestial movements . Analogously, this blog is intended as a criticism of modern rationalism (s), whether in the form of political, technological, sociological or economical abstractions (modern astrology!), religious or spiritual-metaphysical ideas such as divine predestination and determinism. All lack a sense that human beings are created in the image of God , with freedom, infinite value , and a reason that cannot be reduced to the formulas of rationalism . Christus Victor! On the positive side the blog is a defense of the classical idea of the atonement effected by the incarnation, life, death and resurrection of Jesus Christ: Rather than
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