"It is quite impossible for the existence which is subject to passion to be assimilated to the nature which admits no passions."

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"We have argued before in a certain way, and now we shall do so again, that the goal of the virtuous life is likeness to the Divinity. And yet that which is passionless and undefiled totally eludes imitation by human beings. It is quite impossible for the existence which is subject to passion to be assimilated to the nature which admits no passions. But if the Divinity 'alone' is 'blessed', as the Apostle puts it (1Tim 6,15), and sharing in beatitude belongs to human beings through their likeness to the Divinity, and imitation is not possible, then blessedness is for human life unattainable. Nevertheless there are some features of godhead which those who wish to may take as models to imitate. What are they? The Word seems to me to be using the words 'poor in spirit' to mean 'voluntary humility'. The model for this is indicated by the Apostle when he speaks of the humility of God, 'who, though he was rich, yet for our sakes became poor, so that we by his poverty might become rich' (2 Cor 8,9)." (Beatitudes, 1.4, Brill, p. 26)

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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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