[Greek] ποίημα (poiēma), [Latin] poema: creation, workmanship, what is made; Rom.1:20, Eph.2:10
Background Information:
Greek Hellenism: The ancient Greeks did not have a Greek term for “to create” or for “creator”. Instead, they used the Greek verb poieo. This only applied to poetry. In a unique sense, the poet is a creator, bringing a new creation into the world. On the other hand, art already had existing rules and laws. Later, the ancient Romans viewed both poets and artists as creators. The Latin verb creare means to create. The Latin creaturae means creation.
Works of creation: This term can refer to poems, work, inventions, land, and anything made or done. Hesiod’s Work and Days 109 makes reference to the gods making gold and silver. Plato’s Timaeus makes reference to God creating the universe, heaven, time, and the planets. Plato held conflicting, yet negative views toward poets. Plato’s Ion presents the poet Ion as being divinely inspired but having no skills. Plato’s Republic presents poets as imitators of life, rather than of reality.
Old Testament: This term refers to both God’s works in creation and man’s actions. For man, this involves work, labor, utensils, achievements, deeds, and practices. In the beginning, God creates the heavens and earth (Gen.1:1). God created man in His own image (Gen.1:27). Now with you is Wisdom, who knows your works (Wis.9:9). Finish your work, the same daily among as when your straw was supplied (Exo.5:13). But mingled with the nations and imitated their ways (Psa.106:35). Tablets that were made by God, having inscriptions on them that were engraved by God (Exo.32:16).
New Testament: This term, meaning creation, God’s workmanship, and what is made, occurs only twice in the New Testament. This term only applies to the Father. The New Testament takes for granted that God is Creator. It is interesting to note that Jesus’ preaching of God’s creative activity is not stressed. God’s invisible attributes of eternal power and divinity have been able to be understood and perceived. This notion of perception would been understood in Hellenistic and Stoic circles. Christians who are raised up with Christ are God’s creations.
Scripture:
“Ever since the creation of the world, His invisible attributes of eternal power and divinity have been able to be understood and perceived in what He has made. As a result, they have no excuse.” Rom.1:20
God’s creation can be physically perceived and understood.
“For we are His handiwork, created in Christ Jesus for the good works that God has prepared in advance, that we should live in them.” Eph.2:10
Christians are God’s creations. Man and woman are made in God’s image.
Early Church: St. Irenaeus of Lyons makes reference to this term, stating, “For the glory of God is the living man and the living man is the vision of God.” Irenaeus was combating the Gnostic notion that the material body is bad and the soul is good. There is no distinction between the two. In Justin Martyr’s Dialogue with Trypho, written between 155-167 AD, Justin makes sacramental reference to the bread made and the cup offered for the sacrifice of the Mass. This dialogue was a 2nd century Christian apologetic text, showing that Christianity is the new law for all men.
Conclusion,
Poem, poetic, poetry, creature, creation
It was quite interesting to discover that the ancient Greeks did not have a Greek word for “to create” or for “creator”. I think this helps to illustrate the unique character of poetry, different from other art forms. Poetry becomes a unique form of creation.
I was not surprised that the gods were perceived as having creative abilities and powers. It was also interesting to discover that Plato had “a chip on his shoulder” regarding poets. I guess Plato had an issue of whether poets had skills (techne) or inspiration, or the ability to interpret reality.
In the Old Testament, God becomes the Lord of all Creation. Everything comes from Him. By creating man and woman, God creates or defines the traditional understanding of marriage.
I was somewhat surprised by the limited scope of this term in the New Testament, relating to God’s handiwork. Other Greek terms referred to the creative powers of Jesus. Through our senses we can perceive the God’s invisible power of Creation. From a Catholic perspective, we can participate in the sacraments (physical manifestations) of God’s invisible grace and power.
As I bid you adieu…
“Good night, good night! parting is such sweet sorrow. That I shall say good night till it be morrow.” — Shakespeare Romeo and Juliet, Act II, Scene II