"All truth, all philosophy, to be sure, is obscure, hard to trace out."

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All truth, all philosophy, to be sure, is obscure, hard to trace out. It is like employing a small tool on big constructions, if we use human wisdom in the hunt for knowledge of reality. We do not abandon the senses, they go with us, when we look at supra-sensible realities. But by these same senses we are perplexed and led astray. We cannot get nearer the truth by meeting things in their naked reality with naked intellect. (Gregory of Nazianzus, Or. 28,21)

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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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