"Creatio ex nihilo" and the Theology of St. Augustine: The by N. Joseph Torchia

By N. Joseph Torchia

This examine proceeds from an research of the importance of the Christian doctrine of creatio ex nihilo in a number of the key elements of St. Augustine's prolonged anti-Manichaean polemic. To an exceptional quantity, his devastating critique of the Manichaeans' international view, their perception of evil, and their so much basic theological presuppositions relied seriously upon the confirmation that God eventually created every little thing that exists from not anything. In broader phrases, the research demonstrates how the doctrine of creatio ex nihilo supplied Augustine with an efficient technique of defining the nature of created being as finite and mutable, and drawing a very important ontological contrast among the Divine Nature and that which God creates. Such teachings have been operative in many of the key issues of Augustine's theology.

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Extra resources for "Creatio ex nihilo" and the Theology of St. Augustine: The Anti-Manichaean Polemic and Beyond

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But the beginning to which Genesis refers does not pertain to the start or initiation of everything which exists. Rather, it encompasses only those visible things which emerged after the creation of invisible, spiritual reality. In this regard, Basil draws a clear distinction between {1) the creation of an eternal order existing outside of time, and {2) the creation of a visible universe exhibiting temporal process. 86 Like Basil of Caesarea, Ambrose of Milan delivered his Hexameron homilies during a single Holy Week {c.

In God's designation as the beginning, Ambrose finds an affirmation of His role as supreme Creator of all things. 3}, Ambrose identifies the beginning with the Word, since all things were made through him and without him was made nothing that was made. 25}, Ambrose finds a clear refutation of pagan theories of 20 ... Saint Augustine's Doctrine of Creatio ex nihilo cosmological origins. Accordingly, God neither anticipated "a late and leisurely creation of the world out of a concourse of atoms," nor did He depend upon the contemplation of preexistent matter in order to fashion the world.

Let us begin with a consideration of Basil's work. D. 378, the year of his death. 72 Prominent Fathers such as Gregory Nazianzus, Gregory of Nyssa, Jerome, and Ambrose shed great praise on these writings for their penetrating insights. 73 By his own admission, Basil strives to interpret Scripture in its most literal sense, contrasting this approach with those of exegetes who consider themselves more astute than the revelations of the Holy Spirit. From his standpoint, scriptural pronouncements concerning creation must be understood as they are presented to us in the sacred text.

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