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Origen affirms that God transcends the nohta,, and in Comm. Io. XIX 6,1 he states that the nature and power of God are beyond ouvsi,a. Such an oscillation was present in Middle Platonism, in Philo and in Clement of Alexandria; while Numenius identified God with the One and the Nous, in Plotinus the Nous is subordinate to the One. Likewise, another patristic philosopher, Marius Victorinus, says that God is sine exsistentia sine substantia sine intellegentia sine vita non per privationem sed per supralationem praeexsistens Adv. Ar. IV 23;26, supra omnem exsistentiam, supra omne o;n, supra omnem cognoscentiam Ad Cand. 13. Mexico Map Tourist Attractions Therefore, God is beyond or before substantia, knowledge and operatio inoperans operatio; actio inactuosa: Adv. Ar. IA, 12-13; ineffabiles res et investigabilia mysteria Dei voluntatum aut operationum: Ad Cand. 1. Indeed, in Victorinus the substantiavirtus-operatio triad closely corresponds to the ouvsi,a-evne,rgeia-du,namij triad in Origen and Gregory of Nyssa.
The Father, for Victorinus, is the pole of essesubstantia, while the Son and the Spirit represent that of agereoperatio see esp. Mexico Map Tourist Attractions Adv. Arium IV. Both Victorinus and Gregory of Nyssa had behind them an already Christianized Platonic system, that of Origen, in which the reflection on ouvsi,a, du,namij and evne,rgeia specifically in reference to the Christian God was already well defined. Indeed, Origen inspired Gregory and other patristic thinkers such as Gregory of Nazianzus Or. 28,13 with the notion of the incomprehensibility of God’s substance as opposed to our possibility of knowing the Godhead through its operations or energeiai Princ. II 6,1. The Son himself has become the will of the Father C. Eun. II, GNO I,288, for “immediately, without any interval, along with God’s will boulh, there also appeared the work e;rgon. God’s will is, at the same time, power du,namij” De an. 69A. The creation performed by God’s power is nothing else but God’s will that is transformed into substance ouvsioutai, ibid. 124B. “God’s will became the matter and substance of creatures” In Illud: Tunc et Ipse Filius, GNO III2, 11,4-7; “it turned itself into the matter, structure, and power of the world” Vit. Greg. Mexico Map Tourist Attractions Thaum. p. 24,11-12. The implication of God’s dynamis in creation also results from Hex. PG 44,77D, in which Gregory of Nyssa affirms that God created th| duna,mei, at the beginning, the ouvsi,a of all things. He follows the Stoic and Neoplatonic Plot. Enn. III 2,2 positive conception of du,namij, which is not tantamount to lack and imperfection, as it was in Aristotle, but indicates ontological force, richness and resource.
It is thanks to his dynamis that God, after the creation, remains present to the world in the same way as the soul is present to the human body, thanks to its dynamis, which allows the world to endure in existence, even though it is utterly transcendent, just as the soul operates in the body through its vital evne,rgeia, although it maintains all the pureness and simplicity of its essence De an. 24C, 44BC. Now, already Origen, in Philoc. 2 cf. 1,7, insists on God’s providence and du,namij, which is present everywhere in creation.