scholarly journals Bulgakov's sophiology as philosopheme: non-ontology and ontogenesis

2010 ◽  
Vol 33 (1) ◽  
pp. 203-224
Author(s):  
Myroslav Feodosijeviè Hryschko
Keyword(s):  
The World ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

The text examines Sergej Nikolajeviè Bulgakov's description of the philosopheme as thoroughly "immanent" (viz., the immanence of man qua being, such that ontology in Bulgakov becomes a conceptual analogue for immanence) and the corollary that such immanence necessarily excludes the problematic of the "creation of the world." Because of this resolute immanence and the notion that the creation of the world in the form of creatio ex nihilo requires a non-immanent or non-ontological thought and concept, the problematic for Bulgakov is approached only by a theologeme. Appropriating this argument as material for a cursory philosopheme, the text attempts to transform Bulgakov's theologeme into a philosopheme through an elision of God and dogma that overdetermines the theologeme. This philosopheme (nascent within Bulgakov's work itself, in both his hesitation to the overdetermination of immanence and the commitment to the problem of creation) would be a thoroughly non-ontological philosopheme, one that allows for the treatment of the problematic of "creation" or singular ontogenesis, yet with the corollary that this philosopheme must rely on an "ontological zero" Such a philosopheme qua ontologically empty formula nevertheless remains ontologically significant insofar as it is to evince the limit of ontology, in the ontological zero's non-relationality to ontology.

Ancient Cosmology III

2018 ◽  
pp. 224-235
Author(s):  
Thomas Nail
Keyword(s):  
The World ◽  
The Creation ◽  
Ex Nihilo

This chapter argues that the fourth and final cosmokinetic description of eternity occurs in the description of the figure of the ex nihilo eternal sky father, the first and only creator of all of being. In this final kinetic operation we reach the ultimate inversion of centripetal motion. Eternity appears not as the product of a theomachy or prior motion, but as the original and immobile process constitutive of all motion as such. Ex nihilo creation does not refer here strictly to the creation of the world by God, but more generally to the ex nihilo creation of motion from immobility.

scholarly journals Studi Kritik Teori Penciptaan Dalam Kejadian 1:1-2 (Suatu Kajian terhadap Argumentasi Teori Celah)

2019 ◽  
Vol 1 (1) ◽  
pp. 62-78
Author(s):  
Djonly J. R. Rosang
Keyword(s):  
The Earth ◽  
Genesis 1 ◽  
History Of ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Biblical Perspective ◽  
In The Beginning ◽  
The Universe ◽  
Philosophic Perspective

The creation of the universe, according to the Holy Bible has actually done as said in Genesis 1-2. However, there are some people who are still struggling in order to search for the reason to question the process of how is this universe actually began, so that they will look for scientific consideration to find the “theoretical justification” over the biblical truth. This writing aims to give an answer to the gap theory in Genesis 1:1-2. The author, through the study Genesis 1:1-2, the result of this study concluded as follows. First, there is no exegesis background that is strong enough for gap theory to give an assumption that there was an unmeasurably period of time or age in the creation of the universe. Second, a biblical statement, “In the beginning God created the heavens and the earth ... for in six days the LORD made heaven and the earth” (Gen. 1:1; Ex. 20:11) is an ultimate fact of God’s power and majesty in creating the earth from nothing to existence with His Word (creatio ex Nihilo). Third, the doctrine of world’s creation must be the foundation of faith that is tested in the authority of God’s words (2 Tim. 3:16) and the entire creation of God which become the medium of scientifical activity in the history of humanity must be according to the biblical perspective. Fourth, The statement of Genesis 1:1 appears to be refutation toward various scientific theories and human’s philosophic perspective that are opposite the biblical truth (Gen. 1-2, Ps. 33:4-9).Pernyataan Alkitab tentang penciptaan alam semesta sebenarnya sudah tuntas sebagaimana dikemukakan dalam Kejadian 1-2. Namun ada saja orang yang berusaha mencari alasan untuk mempertanyakan proses terjadinya alam semesta ini, sehingga mencoba mencari pertimbangan ilmiah untuk menemukan “pembenaran teoritis” atas kebenaran Alkitab. Tulisan ini bertujuan untuk memberi jawab terhadap teori celah (gap theory) dalam Kejadian 1:1-2, melalui studi biblika penulis mengemukakan argumentasi paham teori celah, dalam kajian metode induktif terhadap studi teks Kejadian 1:1-2. Hasil studi ini disimpulkan bahwa: Pertama, bahwa tidak ada dasar eksegesis yang kuat bagi teori celah untuk memberi ruang bagi asumsi adanya rentang waktu periode atau zaman yang tak terukur dalam proses penciptaan semesta. Kedua, pernyataan Alkitab, “Pada mulanya Allah menciptakan langit dan bumi ... dalam waktu enam hari lamanya” (Kej. 1:1, Kel. 20:11) adalah suatu fakta Alkitab yang tak terbantahkan sebagai tindakan kemahakuasaan dan keagungan Allah menciptakan dunia dari yang tidak ada menjadi ada dengan firman-Nya (creatio ex nihilo). Ketiga, doktrin penciptaan harus menjadi landasan iman Kristen yang  diuji dalam otoritas Firman Allah yang berkuasa (2 Tim. 3:16) serta dunia ciptaan Allah dan segala isinya menjadi arena kegiatan ilmiah dalam lintasan sejarah manusia haruslah berdasarkan perspektif Alkitab. Keempat,  pernyataan penciptaan Kejadian 1:1 merupakan sanggahan terhadap berbagai teori ilmu pengetahuan dan pandangan filsafat manusia yang bertentangan dengan kebenaran Alkitab (Kej. 1-2, Mzm. 33:4-9).

Thomas Harriot's reputation for impiety

1952 ◽  
Vol 9 (2) ◽  
pp. 164-187 ◽  
Keyword(s):  
The World ◽  
The Creation ◽  
Ex Nihilo ◽  
Good Mathematician

The bishop of Sarum (Seth Ward) told me that one Mr Haggarn (a country man of his), a gentleman and good mathematician, was well acquainted with Mr Thomas Hariot, and was wont to say, that he did not like (or valued not) the old storie of the Creation of the World. He could not beleeve the old position ; he would say ex nihilo nihil fit . But sayd Mr Haggar, a nihilum killed him at last : for in the top of his nose came a little red speck (exceeding small), which grew bigger and bigger, and at last killed him. I suppose it was that which the chirurgians call a noli me tangere.

scholarly journals Tohu Wabohu dan Creatio ex Nihilo: Tafsir Kejadian 1:1-2 Sebagai Perspektif Memahami Realitas Anomali

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Agus Kriswanto
Keyword(s):  
World View ◽  
Syntactic Analysis ◽  
New Order ◽  
Near Eastern ◽  
Literary Context ◽  
The World ◽  
Genesis 1 ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Good Order

Some interpreters have argued that the doctrine of creatio ex nihilo cannot be based on the reading of Genesis 1: 1-2. Genesis 1: 1-2 shows that the earth which was in a state of tohu wabohu (chaos) was the initial condition of pre-creation. Chaos was then organized into a new order. This paper argues that Genesis 1: 1-2 can be read, both as creation ex nihilo as well as transformation from chaos into harmony. This research is a qualitative research with descriptive-analytical method. The description of the meaning of Genesis 1: 1-2 is done through syntactic analysis, the literary context of Ancient Near Eastern cosmogony, and the relation of Genesis 1 to the world view of the priesthood. The results of this study indicate that although Genesis 1: 1-2 echoes the expression of ancient chaos, it has been placed as a consequence of God's creative act. The creation ex nihilo of heaven and earth, carries the risk of chaos which is further arranged by God into a good order. In addition, if it is related to the worldview that forms the basis of ritual, Genesis 1: 1-2 not only gives a picture of the origin of the world, but also provides a perspective to understand reality, both harmony and anomalies.

Towards a Creational Theology of Religions

2020 ◽  
pp. 173-194
Author(s):  
David Cheetham
Keyword(s):  
Cross Cultural ◽  
Philosophical Theology ◽  
Theology Of Religions ◽  
Religious Plurality ◽  
The Common ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo

The final chapter will draw on the elements from the foregoing chapters in order to outline a possible creational theology of religions. Underpinning the constructive enterprise will be the doctrine that has pervaded the book’s key reflections: creatio ex nihilo. The chapter will attempt to redirect into the context of creation and createdness some of the common philosophical and theological themes in debates on religious plurality. This is an exercise in philosophical theology rather than pure philosophy. The Sabbath is at the heart of a creational interfaith spirituality. Wisdom and blessing is cross-cultural and is the profound aspect that gives creation its ‘depth’ and vivifies the immanent. The creation, through its gifted creativity, wisdom, and worship, exceeds human and religious boundaries.

scholarly journals Orthodox Cosmology and Cosmography

Eikon / Imago ◽  
2014 ◽  
Vol 3 (2) ◽  
pp. 77-94
Author(s):  
Rotislava Todorova
Keyword(s):  
Image Of God ◽  
Imago Dei ◽  
The World ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Symbolic Images ◽  
The Mind ◽  
The Image Of God ◽  
The Invisible

Orthodox iconography is focused on the idea of representing the cosmos, the essence of God’s creatio ex nihilo, thus serving as a visual cosmology and thence - as a cosmography of all being. Icons depict the image of the archetypal world in its integrity, unachievable for the limited human abilities, and are ontologically inseparable from this archetype. Therefore, iconography has been always related with the idea of representing the world trough symbolic images. In this context, it becomes a visual cosmology, and hence - a kind of cosmography of all being. Although not identical to cartography, Orthodox iconography creates symbolic images that can be interpreted as an image of the whole world – oikoumene. One particular example in this respect relates with the semantics and usage of mandorla symbol. In the Orthodox iconography, the mandorla has its function as a vision of Divine. It can be called even Imago Dei, expressing the invisible to the eyes and incomprehensible to the mind essence of God. However, in a number of iconographic scenes the image of God is related theologically and artistically with the cosmological perceptions of Christianity about the theocentricity of cosmos. Thus, mandorla as Imago Dei often plays the role of a symbolic Imago Mundi.

Creation Ex Nihilo: Something from Nothing

2018 ◽  
Author(s):  
Vlatko Vedral
Keyword(s):  
United Kingdom ◽  
Point Of View ◽  
The United Kingdom ◽  
The World ◽  
History Of ◽  
The Creation ◽  
Ex Nihilo ◽  
The Universe ◽  
Being Religious ◽  
Origin Of The Universe

Every civilization in the history of humanity has had its myth of creation. Humans have a deeply rooted and seemingly insatiable desire to understand not only their own origins but also the origins of other things around them. Most if not all of the myths since the dawn of man involve some kind of higher or supernatural beings which are intimately related to the existence and functioning of all things in the Universe. Modern man still holds a multitude of different views of the ultimate origin of the Universe, though a couple of the most well represented religions, Christianity and Islam, maintain that there was a single creator responsible for all that we see around us. It is a predominant belief in Catholicism, accounting for about one-sixth of humanity, that the Creator achieved full creation of the Universe out of nothing – a belief that goes under the name of creation ex nihilo. (To be fair, not all Catholics believe this, but they ought to if they follow the Pope.) Postulating a supernatural being does not really help explain reality since then we only displace the question of the origins of reality to explaining the existence of the supernatural being. To this no religion offers any real answers. If you think that scientists might have a vastly more insightful understanding of the origin of the Universe compared to that of major religions, then you’d better think again. Admittedly, most scientists are probably atheists (interestingly, more than 95% in the United Kingdom) but this does not necessarily mean that they do not hold some kind of a belief about what the Creation was like and where all this stuff around us comes from. The point is that, under all the postulates and axioms, if you dig far enough, you’ll find that they are as stumped as anyone else. So, from the point of view of explaining why there is a reality and where it ultimately comes from, being religious or not makes absolutely no difference – we all end up with the same tricky question. Every time I read a book on the religious or philosophical outlook of the world I cannot help but recognize many ideas in there as related to some ideas that we have in science.

Creatio ex Nihilo

2020 ◽  
pp. 31-69
Author(s):  
Samuel Lebens
Keyword(s):  
Contemporary Philosophy ◽  
The Creation ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
The Universe ◽  
God's Work

This chapter explores the medieval debate about the nature of creation. It compares and contrasts arguments of three major schools. The first school suggests that the universe had no start, and that God’s work of creation is, accordingly, continuous and with no beginning. The second two schools suggest that the creation had a beginning but differ as to whether God created the universe out of nothing, or out of some primordial matter. Bringing these arguments into conversation with contemporary philosophy and cosmology, this chapter finds in favor of an original creation from nothing.

scholarly journals We Make Up the Rules as We Go Along: Improvisation as an Essential Aspect of Human Practices?

2020 ◽  
Vol 3 (1) ◽  
pp. 202-221
Author(s):  
Alessandro Bertinetto ◽  
Georg W. Bertram
Keyword(s):  
Essential Aspect ◽  
The World ◽  
Human Practice ◽  
Human Practices ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
Human Rationality

AbstractThe article presents the conceptual groundwork for an understanding of the essentially improvisational dimension of human rationality. It aims to clarify how we should think about important concepts pertinent to central aspects of human practices, namely, the concepts of improvisation, normativity, habit, and freedom. In order to understand the sense in which human practices are essentially improvisational, it is first necessary to criticize misconceptions about improvisation as lack of preparation and creatio ex nihilo. Second, it is necessary to solve the theoretical problems that derive from misunderstandings concerning the notions of normativity, habit, and freedom – misunderstandings that revolve around the idea that rationality is a form that is developed out of itself and thus works in a way similar to algorithms. One can only make sense of normativity, habit, and freedom if one understands that they all involve conflictual relationships with the world and with others, which in turn enables one to adequately take into account their constitutive connection to improvisation, properly understood. In outlining these conceptual connections, we want to prepare the foundations for an explanation of rational practices as improvisational practices. The article concludes by stating that human rational life is improvisatory because the conditions of human practice arise out of practice itself.

Postmodern Scientific Cosmology and the Christian God of Creation

Horizons ◽  
1994 ◽  
Vol 21 (1) ◽  
pp. 62-84 ◽  
Author(s):  
Anne M. Clifford
Keyword(s):  
Big Bang ◽  
Major Elements ◽  
Theological Reflection ◽  
Christian Doctrine ◽  
Cosmological Theory ◽  
The World ◽  
Creatio Ex Nihilo ◽  
Ex Nihilo ◽  
The Big Bang

AbstractAfter brief explanations of constructive postmodern science and its epistemology, and the most widely accepted cosmological theory, the Big Bang, this essay explores their potential for theological reflection on the Christian God of creation. Attention is given to the Christian doctrine creatio ex nihilo; concordism of it with the Big Bang is ruled out. The potential for consonance of postmodern Big Bang cosmology with the Christian God of creation is examined. In a revisionist move, an abstract, unipersonal theism is rejected as not true to Christian trinitarian revelation and therefore inappropriate for an exploration of consonance with Big Bang cosmology. Consonance of major elements of cosmic process, made intelligible by postmodern cosmology, with the exocentric Trinity “immanent to the world” is proposed.

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