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Additional info for Alpha and Omega. A Study in the Theology of Karl Barth

Example text

In other respects, however, it is cognate with the Rhapsodic version, while there also exist remarkable differences with both versions. a) From the discourse of Apion in Hom. VI,3-12 one may conclude, that in this version Chronos is not the first principle. We gain the impression that matter already existed a long time, a matter which is fluid, because it is always streaming. 32 This is the reason, why it is equated with the goddess Rhea, whose name contains the root of the Greek verb pEW (= to stream).

H. Fischer, Chicago 1977, 203-209 1978 The Demiurge in the Apocryphon oj John in Nag Hammadi and Gnosis. Papers read at the First International Congress of Coptology, Cairo December 1976, ed. by R. McL. Wilson (NHS XIV), Leiden 1978, 1-33 Van Unnik als geleerde. Herdenkingsrede, Kampen 1978, 18 pp. (see 1979) Antwort an Kurt Rudolph in VC 32, 1978, 146 (with A. van Arkel-de Leeuw van Weenen) The Diatessaron in Iceland and Norway in VC 32, 1978,214-215 Hermann Hesse and Gnosis in Gnosis. Festschrift for Hans Jonas, ed.

The Orphic theogony also bears the traces of this allegoric exegesis. -Clementines. In great lines the content of this myth in Hom. VI, 3 ff. is, as follows. After having quoted Hesiod, who held that Chaos was the very first to come into being, Apion talks about Orpheus, who compares Chaos with an egg, in which the primordial elements are a confused mixture. 'This matter of four kinds, and endowed with life, was an entire infinite abyss, so to speak, in eternal stream (Tii~ TETpaYEvou~ UAT]~ £l-n/fUXou oiicrT]~ Kai OAOU altElPOU nvo~ (3u60u aEi pE6vTO~), borne about without order, and forming every now and then countless but ineffectual combinations; ripe indeed, but not able to be bound so as to generate a living creature.

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Alpha and Omega. A Study in the Theology of Karl Barth by Robert W. Jenson


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