scholarly journals Stworzenie z niczego, czyli słów kilka o monografii Jacka Zielińskiego „Koncepcja creatio ex nihilo w myśli Apologetów greckich II wieku”

2021 ◽  
Vol 16 (2) ◽  
pp. 119-127
Author(s):  
Wojciech Szczerba

The monograph of Jacek Zieliński, The Concept of Creatio ex Nihilo in the Thought of the Greek Apologists of the 2nd century, published by Wroclaw’s Atut in 2013, discusses an important problem of the theory of creation from nothing. It also asks an important question, how far the elements of the concept, articulated in its final form only by Augustine of Hippo can be found in the writings of the Christian apologists of the 2nd century. It is an important question, especially that the Bible in its canonical form, the early extra-biblical Jewish literature or – even more – Greek tradition does not unambiguously advocate the concept creatio ex nihilo. Hence the question how, when and why the concept was articulated, since it played such an important role in the Christian thought of later centuries. In addition, the book of Jacek Zielinski is important in Polish market, because there are only a few serious publications dealing with the issue. The article gives a description and short analysis of the book, pinpointing its strong sights and showing areas, which could be strengthened in this and — hopefully — following publications on creatio ex nihilo by Jacek Zieliński.

2017 ◽  
pp. 15-36
Author(s):  
Gary A. Anderson

1995 ◽  
Vol 49 (3) ◽  
pp. 306
Author(s):  
J. C. M. van Winden ◽  
Gerhard May ◽  
A. S. Worral

Books Abroad ◽  
1934 ◽  
Vol 8 (4) ◽  
pp. 475
Author(s):  
A. A. Roback ◽  
Meyer Waxman

Lumen et Vita ◽  
2014 ◽  
Vol 4 (1) ◽  
Author(s):  
Emily Linthicum

The two dominant concepts Catherine Keller examines in her study of creatio ex profundis, creation out of chaos, are the feminine tehomic language and refutation of divine omnipotence. She studies both these concepts through a feminist lens as well as with an overarching question as to why creatio ex nihilo, creation from nothing, has commandeered the thought behind Genesis exegesis and creation theology. Using various literary styles, both religious and secular, Keller attempts to deconstruct creation out of nothing and argue how a theology of becoming is more appropriate given the language of Genesis and creation as a whole. Rather than merely substitute the present masculine understandings of God and creation with the feminine, she persuades for a return to the foundation of tehomic language in an effort to reconstruct the negative feminine connotations of chaos and support a theology of becoming without a “divine dominology.” The purpose of this paper is to offer an examination of Keller’s text and counterarguments to her understanding of creatio ex nihilo and ex profundis. There are various examples of male dominant thought in theology throughout history; however, divine omnipotence, both in general and as associated with creation theology, is not an affront to the feminine and creatio ex profundis. Keller’s fault does not lie in the notion of creatio ex profundis and its validity; rather, her argument concerning the domineering power of divine omnipotence and its association with creatio ex nihilo remains insufficient.


Author(s):  
Erika Rummel

Although Erasmus was not a systematic philosopher, he gave a philosophical cast to many of his writings. He believed in the human capacity for self-improvement through education and in the relative preponderance of nurture over nature. Ideally, education promoted docta pietas, a combination of piety and learning. Erasmus’ political thought is dominated by his vision of universal peace and the notions of consensus and consent, which he sees as the basis of the state. At the same time he upholds the ideal of the patriarchal prince, a godlike figure to his people, but accountable to God in turn. Erasmus’ epistemology is characterized by scepticism. He advocates collating arguments on both sides of a question but suspending judgment. His scepticism does not extend to articles of faith, however. He believes in absolute knowledge through revelation and reserves calculations of probability for cases that are not settled by the authority of Scripture or the doctrinal pronouncements of the Church, the conduit of divine revelation. Erasmus’ pioneering efforts as a textual critic of the Bible and his call for a reformation of the Church in its head and members brought him into conflict with conservative Catholic theologians. His support for the Reformation movement was equivocal, however. He refused to endorse the radical methods of the reformers and engaged in a polemic with Luther over the question of free will. On the whole, Erasmus was more interested in the moral and spiritual than in the doctrinal aspects of the Reformation. He promoted inner piety over the observance of rites, and disparaged scholastic speculations in favour of the philosophia Christi taught in the gospel. The term ‘Christian humanism’ best describes Erasmus’ philosophy, which successfully combined Christian thought with the classical tradition revived by Renaissance humanists.


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