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Neo-Platonism’s theory of creation as the emanation of God’s essence, would, too, reveal challenges in the above arguments, and in particular, to the Christian trinity. Christ, says Augustine, is the only being and begotten son made of God’s essence.12 As a result, some Church Fathers, felt it necessary to distinguish between creatio ex-nihilo and creation from God’s emanation: the first generated the World, the second, the Word.13
Amidst these religious and philosophical tensions, the Judaeo-Christian tradition, with its spoken-logo-centric monotheism, its disdain for idolatry and its arduous, long-evolving creatio ex-nihilo, and creatio ex-nihilo fit ens creatum theologies, endures, over millennia, until the 19th and 20th century crepuscule begins to shatter it.
The nocturnal Germanic chant, in its euphoria, begins to proclaim a new way. In the blink of an eye, its Science of Gaiety turns to a Science of Grief and carnage in Hitler’s holocaust’s black milk of daybreak. For is there any poem more wretched and more heart-rending than Mr. Celan’s Death Fugue, as they all drink and drink black milk... and go on digging graves in the air, mourning in pangs of anguish the horrific tango with genocide endured in
12 Wolfson, Harry Austryn. Studies in the History of Philosophy and Religion. Ch. 12. The Meaning of Ex Nihilo in the Church Fathers, Arabic and Hebrew Philosophy, and St. Thomas. Cambridge: Harvard University Press, 1973. 207- 221.
13 Wolfson, Harry Austryn. Studies in the History of Philosophy and Religion. Ch. 12. The Meaning of Ex Nihilo in the Church Fathers, Arabic and Hebrew Philosophy, and St. Thomas. Cambridge: Harvard University Press, 1973. 207- 221.
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