Munich Map

In patristics, Clement of Alexandria says that the human being’s upright posture is to allow him to contemplate the heavens Strom. IV,163,1, that this contemplation is one of the gnostic’s main occupations Strom. IV, 163, 1 and that through astronomy the gnostic can raise himself to the heavens and approach the power of the Creator Strom. VI,80,3 and 90,3. Abraham’s interest in astronomy is for him, as for Philo, the ideal model of this gnostic attitude Strom. I,31,2; V,8,6; VI,80,3. He also follows Philo in adopting the Stoic concept of the universe ruled by the logos cf. the two parallel passages of Clement, Protr. Munich Map 5,2 and Philo, De Plant. 9 in S. Lilla, Clement of Alexandria, 211. Origen fully approves Celsus’s description of the cosmos as a complete and perfect work of God Cels. IV,99 I,373,6- 8 and, like Plotinus, says that contemplation of the order of the cosmos produces a sense of veneration for its Creator Cels. 1,23 I,73,23-24, VIII,38 II,253,17-18. The Posidonian concept of sympathy, concord, communion and harmony which prevail in the universe reemerges in Basil the Great Hom. II in Gen. 14 B ed. Giet, SC 26 bis, 148, 11-14; PG 29, 33 A 11-15. Gregory of Nyssa too, in a passage strongly influenced by Stoic ideas, states that whoever contemplates the celestial revolutions, the conjunctions and the separations of the stars will be convinced of the existence of a wise and creative divine power, which reveals itself in beings, pervades the whole and adapts the parts to the whole De an. et res.: PG 46.25 C 8-28 A 12; cf. De beatid. hom. VI in GNO VIIII 141,2-10, 142,2-4. Ps.

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