Upon The Mount Of The Congregation: The Cosmic War Over Your Soul
Download it once and read it on your Kindle. Refuge Church : People worship the way the spirit leads them to worship. I was com- ing to focus on. He wars against the work of Christ. The Battle of Armageddon is the final campaign in the battle over worship. Elohim: I will sit also upon the mount of the congregation, in the sides of the north: I will ascend above. But this corporeal heaven, which is called the firmament, represents our external being which sees physical reality.
Just as the firmament is called "heaven," so a man who is in the body, and who can distinguish between the waters which are above and those which are below the firmament, will be called a heaven or heavenly man First , that there is a spiritual heaven or realm which transcends and precedes the establishment of the firmament or this present world. Secondly, that the firmament is set between entirely different "waters" of a higher and lower nature. Thirdly , that the nature of man is co-ordinated with the structure of the universe. Bostock says that in affirming the first principle Origen sets himself within the Platonic tradition as it is expounded by Philo, who says that the intelligible world came into existence before the creation of the physical world.
Unlike Philo however Origen is in no danger of seeing this intelligible world as a purely mental construct, because he sees it as the heaven of Biblical tradition, the dwelling-place of God and of His holy angels. This heaven is God's first and essential act of creation, as opposed to the second creation of the visible world. Origen has no difficulty in reconciling this idea with Genesis, because the word "beginning" in Gen. The world had its beginning i.
The spiritual world, in which the angels dwell, constitutes the heaven of Biblical teaching. But it is also the realm of incorporeal reality, as this is described in the Platonic tradition.
For a man stores up treasure in heaven Matt. Bostock states that there is a clear, philosophical contrast between the static realm of Platonic ideas and the heaven of Origen's theology. Origen has a dynamic concept, as he refers to the Holy Spirit who blows where He wills, who moves over the face of the waters. Origen refers to God as the universal source of being, and the one who continually wills existence. Secondly , that the firmament is set between entirely different "waters" of a higher and lower nature. Their characteristics are different in that the higher waters represent the pure substance of the Spirit, while the lower waters represent the substance of mere matter.
Origen clearly believes that matter, however inferior to Spirit in terms of unity and structure, is substance in the sense that it is everlasting. Its eternity must not be taken to mean that matter existed prior to God and His creation, as Plato appears to suggest.
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Origen rejects this view of matter. It is not the eternity of an autonomous realm, but that of an element within the eternal creation of God. It has no absolute beginning. In other words, creation, as Origen understands it, is the temporal expression of an eternal order.
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Creation, as Origen understands it, is the temporal expression of an eternal order. And it is from this standpoint that we have to approach the description in Genesis of the creation of the world.
It is an act which essentially takes place outside time. The God who made the whole world did not need time to make the mighty creation of heaven and earth For even if these things seem to have been made in six days, intelligence is required to understand in what sense the words "In six days" are meant He points out that "days" did not exist before the sun and moon and stars were formed, and it is quite clear to him that the "days" described in Genesis 1 do not refer to a literal succession.
In this he is following the thinking of Philo, and of the Middle Platonists who said that Plato's description of an apparently temporal creation was made for the sake of "clarity of instruction. The same line of thought is found in St. The story of creation, in other words, refers to one simultaneous act, but was presented in sequential form to enable us to imagine the process.
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Origen is happy to affirm that " bodily nature was created out of nothing after a space of time and brought into being from non-existence. This world has both a beginning and an end. Its nature is such that it forms a cosmic counterpart to the life of the individual, who enters into time by his birth and departs from it by his death. Creation itself serves the purposes of salvation.
Creation can serve the purposes of salvation because it has two distinct levels of reality enabling the soul to make a choice between spirit and matter, and the related values of good and evil. The making of this choice requires the nature of man to be such that it can relate to these two orders, and it is clearly necessary for men to have a two-fold nature corresponding to the two-fold structure of the cosmos.
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Man can acknowledge the invisible heaven through the visible things of this world. God made all things in wisdom so He created all species of visible things on earth in which to place some knowledge of things invisible, whereby the human mind can mount to spiritual understanding and find the causes of things in heaven. He also asserts the divine providence and free will of rational beings.
Cadiou says,. Let us assume that this primary Demiurge is the Creator Himself. He has created matter by giving to it the quantity necessary to enable it to receive divine ideas.
This much simpler hypothesis explains also the plasticity of things in the hands of the Artisan of the universe. Why, then, should we have need of imagining a different worker in the process of creation? Is it not more logical to think of matter as being predisposed to order because this predisposition has been given to it by the almighty Power which originally created it?
We must not forget that the world, in its creation, received the totality of the ideas formed by the divine Wisdom. It is one power that grasps and holds together all the diversity of the world and leads the different movements toward one work, lest it is so immense an undertaking that the world should be dissolved by the dissensions of souls.
And for this reason we think that God, the Father of all things, in order to ensure the salvation of all His creatures through the ineffable plan of His word and wisdom, so arranged each of these that every spirit, whether soul or rational existence, however called, should not be compelled by force, against the liberty of his own will, to any other course than that to which the motives of his own mind led him lest by so doing the power of exercising free will should seem to be taken away, which certainly would produce a change in the nature of the being itself.
And He so arranged that the varying purposes of these would be suitably and usefully adapted to the harmony of one world, by some of them requiring help, and others being able to give it, and others again being the cause of struggle and contest to those who are making progress. Among these their diligence would be deemed more worthy of approval, and the place of rank obtained after victory be held with greater certainty, which should be established by the difficulties of the contest. The cosmology of the De Principiis illustrates in many ways the theory of a universe peopled with beings created by God; the world is a proving-ground where providence raises up the stronger for the help of the weaker in the struggle for perfection , and thus the communion of saints is adjusted to the harmony of nature.
Are we to offer our congratulations to the Creator for having found the special set of circumstances, lack of which would have prevented Him from being the Demiurge, the Father, the Benefactor, the God of justice and mercy? He has no need of destiny or chance or even of an anterior nature to set Him to work.
Origen concentrated his efforts on two problems: the problem of the origin of matter and the problem of the foreknowledge of God. His entire criticism was directed to the exposure of an ambiguity by which the philosophers of his day were misled. His adjustment was based on a classical doctrine of philosophy. Matter was always considered and unbegotten substance as old as the divine ideas themselves.
It is the receptacle of qualities. It is quite undetermined and quite without form, if considered simply in itself. Actually, of course, it cannot be separated from the modes of being which give it existence. In itself, it always lacks determination, yet it always receives some determination. For Origen the cause of evil is within the soul. The soul might not have come into being at all, and even in this created state it does not necessarily possess all its being or all its good. Seeing that it can weaken without involving the Creator in the responsibility for such weakness, he recognized sin as the sole cause of evil.