Abstract
The static space metaphysics of the Eleatic school (Parmenides) is continued by Plato, Aristotle and subsequently followed up by Thomas Aquinas. Concurrently a negative theological approach surfaced, claiming that one can only say what God is not. It runs from Plato’s dialogue Parmenides and is continued via the Cappadocians, Plotinus, Pseudo-Dionysius and certain elements in the thought of Augustine and Thomas Aquinas. What is constant is elevated into the unknowable essence of God. There are two options. The first option (theo-ontologically) duplicates (accommodates) the creational diversity into the communicable (appearance) part of God — as the counter-pole of the esse(nce) part (namely “God-in-Himself”). In the second option, still as the counter-pole of the esse(nce) part (namely “God-in-Himself”), God accommodated Himself to the creational diversity in order to explain the “appearance” (revelation) of God to creatures. The distinction between conceptual knowledge and concept-transcending knowledge provides an alternative approach.
Highlights
The static space metaphysics of the Eleatic school (Parmenides) is continued by Plato, Aristotle and subsequently followed up by Thomas Aquinas
At the same time, Anaximander claims that the apeiron is without ageing (Diels-Kranz B Fr.2) and without death and corruptibility (DielsKranz B Fr.3)
The doctrine of the immortality of the soul, which is immaterial, caused serious problems for Thomas Aquinas, because he accepted the Aristotelian view that all things that are many in number have matter (Metaph. 1074 a 33-34)
Summary
It almost seems self-evident, in terms of a biblical perspective, to affirm God’s transcendence of creation, the history of theoretical reflection on God and on the way in which one ought to speak of God makes it plain that the issue is far from simple. During the early medieval period Christian theology explored important elements of the ancient Greek view regarding the “Origin” of the universe (cosmos). Even our reformed theological tradition is so much indebted to Greek philosophy that Bavinck had to remark that Greek philosophy is not Christian, it is suitable for an explanation of the nature God and God‘s revelation. Perhaps the most significant and influential element in this Greek legacy is found in its substance concept. Acta Theologica 2010 30(1): 123-144 ISSN 1015-8758 © UV/UFS
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