the key difference, between the theurgy of Iamblichus and Christian theurgy. It is this: in Neoplatonic theurgy the material cosmos is an agalma, a shrine of the Demiurge (Timaeus 37c); the cosmos itself reveals the presence of gods. That is, the natural world for Iamblichean Platonists is a theophany. Far from being “fallen,” nature itself is the face and living symbol of the divine: nature is the incarnation of divine realities ab ovo. From this perspective, the Incarnational theology of the Church enters this theophanic current downstream and embraces theurgic realities that had already
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