"Likeness to God, therefore, is a definition of human blessedness."

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"All these sublime concepts [in I Tim. 6,15-16] about the divine would, then, in my opinion, constitute a definition of blessedness. For if someone were asked what beatitude is, he would give a properly pious answer if he followed Paul's statement and said that that nature which transcends everything is first and properly called blessed. Among humans, however, that beatitude, which is the nature of the one participated in, occurs to a certain extent, and is specified, by participation in true being. Likeness to God, therefore, is a definition of human blessedness." (De Inscriptione, tr. Heine, p. 84)

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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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