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This transformation, and demythologization from cyclical creation to Yahweh’s theological creation affirms the beginning of history: the starting point of the unfolding of Yahweh’s divine purpose by His almighty Spoken-Word creation,28 ever contrasting Grecian “creation out of nothing” philosophies.
Grecian Divine Creation —Ex-Nihilo Nihil Fit— Out of Nothing, Nothing Comes to Be
To Grecian thinkers, the creative act meant “making,” “fabricating,” “producing,” or ποίησις. Ποίησις symbolized many forms of mimetic, artistic creation, and of representation in different realities, macrocosmic and microcosmic, divine and human.29 To create something with the word was ποιειν; and that which was created by the ποιητης became the ποιημα: the divinely visionary and rational, creative act of ποίησις.30 When “making” or “creating” occurred in the mind, certain difficulties arose: creating a thought was radically different from making an object. However, pre-Socratics and Grecian philosophers adumbrated a
28 Anderson, B.W. The Interpreter’s Dictionary of the Bible. An Illustrated Encyclopaedia. “Creation.” Ed. Arthur Buttrick and Emory Stevens Bucke. Volume I. Nashville: Abingdon Press, 1962. 725.
29 Emilio Lledo Iñigo. El Concepto “Ποίησις” en la filosofía Griega: Heráclito, Sofistas, Platón. 1961.
30 Socrates uses the image of a magnet as a metaphor for divine inspiration: as a magnet attracts iron and passes that attraction along, so the gods inspire the artist, who inspires the interpreter, who, in turn, inspires the audience. For Plato’s Socrates, the work of a poet is not divided between inspiration and rational analysis; rather it lies on a continuum. The work of the poet is rational and truthful. Plato’s Ion. The Norton Anthology. Theory and Criticism. 35. See also Emilio Lledo Iñigo. El Concepto “Ποίησις” en la filosofía Griega: Heráclito, Sofistas, Platón. 1961. 39.
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