By Henny Fiska Hägg
Can people understand God? Can created beings technique the Uncreated? the idea that of God and questions about our skill to understand him are relevant to this publication. japanese Orthodox theology distinguishes among understanding God as he's (his divine essence) and as he offers himself (through his energies), and therefore it either negates and affirms the elemental query: guy can't recognize God in his essence, yet may well comprehend him via his energies. Henny Fiska Hagg investigates this earliest degree of Christian destructive (apophatic) theology, in addition to the beginnings of the excellence among essence and energies, targeting Clement of Alexandria within the overdue moment century. Clement's theological, social, spiritual, and philosophical milieu can also be thought of, as is his indebtedness to heart Platonism and its inspiration of God.
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Can people be aware of God? Can created beings technique the Uncreated? the idea that of God and questions on our skill to grasp him are imperative to this e-book. jap Orthodox theology distinguishes among realizing God as he's (his divine essence) and as he provides himself (through his energies), and therefore it either negates and affirms the elemental query: guy can't comprehend God in his essence, yet might be aware of him via his energies.
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Extra info for Clement of Alexandria and the Beginnings of Christian Apophaticism (Oxford Early Christian Studies)
In addition to the native Egyptians, the Jews, and the Greeks, the population of Alexandria included many other 6 Joseph Wilson Trigg, ‘Receiving the Alpha: Negative Theology in Clement of Alexandria and its Possible Implications’, Studia Patristica, 31 (1997), 540–5. In a recent article Andrew Erskine, ‘Culture and Power in Ptolemaic Egypt: The Museum and Library of Alexandria’, Greece & Rome, 42:1 (1995), 38–48, at 42–3, claims that the domination of Greek culture in Alexandria gradually enforced the subjection and exclusion of the native Egyptians.
29 The fact that they were preserved by the Christian community, points perhaps to the existence of a Christian library (see Ch. 3). 25 Dillon, The Middle Platonists, 128. 26 Philo’s relation to Middle Platonism has been given a thorough discussion in The Studia Philonica Annual (1993), 95–155. 27 David T. Runia, Philo in Early Christian Literature. A Survey (Assen, 1993). 28 Runia, Philo in Early Christian Literature, 16–17. This was also the view of Cohn and Wendland who edited Philo’s writings, cf.
The following picture seems to emerge of the early history of the church of Alexandria. An original Christian mission to Egypt, addressed to the Jews, and especially to the Jews of Alexandria, came from the church in Jerusalem. It arrived at an early date, perhaps around ad 50, and the earliest Christian converts in Alexandria were Jews. The message that the Christians brought from Jerusalem was Jewish in emphasis rather than Pauline, which let the first Christian Alexandrians easily identify with their Jewish compatriots.