Добірка наукової літератури з теми "Epektasis"

Artykuł prezentuje interpretację poezji Bogusława Kierca w kontekście filozoficznych odniesień do ciała, mistycyzmu chrześcijańskiego i komunii, postsekularnej teorii nagości Georgia Agambena oraz kategorii epektasis. Występujące w tej poezji elementy, jak „wychylanie się z ciała” czy erotyzacja osoby Chrystusa są transgresją przeciw schematom zachowań religij nych w celu poszukiwania nieograniczonej jedności z Bogiem, łącznie z poetyką sakralizacji ujawniają dążenie twórczości B. Kierca do podkreślania wartości ciała i seksualności w doświadczeniu religij nym i możliwości tego doświadczenia w nowoczesności.

AbstractRobert Orsi’s argument that religion, more than a system of “meaning making,” is a “network of relationships between heaven and earth” helps us understand what is at stake in imitation for early Christians. The question for Orsi is not, “What does it mean to imitate Paul?” as much as it is, “In what kind of relationship is one engaged when one imitates Paul?” Christians argue over both what to imitate (Who is Paul?) and how to imitate (How should Christians relate to Paul in order to be like him or to render him present?). The what has received lots of scholarly attention; this paper focuses on the how. I compare the range of possibilities of how to imitate Paul by focusing on three influential accounts of mimesis: Pseudo-Dionysius the Areopagite (ekstasis), John Chrysostom (ekphrasis), and Gregory of Nyssa (epektasis).

This paper explores the unity of life and death through the theology of theosis. Drawing on the theologies of Irenaeus and Gregory of Nyssa this paper argues that the doctrine of theosis offers us a holistic theology that is relevant for how we live our lives, restoring a “catholicity” to Latin theology by grounding it within the mystery of the incarnation as a whole. It explores Irenaeus’ understanding of the historical development of humanity as part of the necessary process of growth and maturation in our progress towards God. Gregory of Nyssa then takes Irenaeus’ understanding of theosis further by arguing for a continuity between this life and the next through his endless ‘stretching out’ – epektasis – of a limited being to participation in the infinity of the divine, thereby establishing the unity of ontology and morality.

The article analyzes the philosophical concept of the “porous self” of J. Rivera. The originality of this concept in the post-phenomenological project is determined by the role of theological constructions that modify the primal experience of self-consciousness. This modification allows us to interpret the phenomenological description of the human self as different from the classical — “porous” temporality, i.e., correlating through “two entrances”—the internal and external—with eternity. Within this approach, the primary phenomenon of the constitution of the "porous" self becomes the inner word (Verbum interior), which in the appeal to eternity turns out to be the original self-awareness of the self as a temporality. The secondary phenomenon of the constitution of the “porous” self is not the mundane temporality of M. Heidegger, but Epektasis as an intense striving towards the end of time in General. The worldly temporality of the self, transformed by faith, is phenomenologically revealed as open to eternity in each of its moments. The third phenomenon of the temporality of the self is Memoria, whose interpretation reveals how the structure of the inner consciousness of time by E. Husserl can be framed ontologically and harmoniously integrated into the theological concept. The article shows how, based on this understanding of both the internal and external openness of the “porous” self for eternity, the integral structure of its temporality is formed. The temporality of the porous self is a modification of Husserl’s time diagrams and the intertwining of two streams of temporality at the same time from past to future and from future to past, which itself constitutes a phenomenal field of events of self. This understanding of temporality sets new perspectives for the phenomenological analysis of subjectivity.

Par « épectase », une idée fondamentale de Grégoire de Nysse, on désigne habituellement le progrès perpétuel de l'âme vers et dans la perfection de la vertu (cf. Ph 3, 13-14). Le mot « épectase », qui vient du terme grec ἐπεκτείνω, possède-t-il un sens unique ou a-t-il des significations nuancées chez Grégoire ? Quelles sont les éléments constitutifs du progrès perpétuel, la dimension rationnelle comme le soutient Ekkehard Mühlenberg, ou la dimension mystique comme le montre Jean Daniélou ? Est-il méthodologiquement justifié d'étudier Grégoire et les Pères de l'Église en distinguant dans leurs œuvres la philosophie, la théologie, l'anthropologie…, alors qu'ils ne le font pas eux-mêmes ? La thèse tente d'étudier d'une manière synthétique l'épectase en vue de montrer son originalité par rapport au monde grec et sa place dans les œuvres et la pensée de Grégoire. La thèse commence par une analyse des termes et des textes concernés en vue d'éclairer les significations du terme ἐπεκτείνω dans les différents contextes et de voir la continuité et l'évolution de la pensée de Grégoire. La deuxième partie traite des fondements du progrès perpétuel. La différence infranchissable entre le Créateur et les créatures est essentielle : Dieu est immuable tandis que l'être humain est soumis à la loi du changement ; Dieu est infini et illimité tandis que l'être humain ne l'est pas par nature, mais il possède une sorte d'« infinité » grâce à la participation à Dieu ; l'être humain peut connaître certaines choses de Dieu mais ne peut jamais comprendre totalement Dieu. L'humanité est créée à l'image de Dieu, ce qui manifeste à la fois la ressemblance et la dissemblance avec Dieu ; elle doit devenir davantage semblable à Dieu sans jamais lui devenir identique. La troisième partie essaie de montrer les moyens du progrès. Pour manifester sa pensée, Grégoire utilise souvent des images comme la course, l'échelle, le vol, la montagne…, et donne des modèles comme Moïse, l'Épouse, Paul, David, Basile… La purification continuelle et la divinisation sont aussi des moyens. La vraie liberté selon Grégoire est de toujours choisir le bien et de maintenir ce choix. La dernière partie traite les effets du progrès perpétuel. L'impact le plus remarquable est l'aspect spirituel voire mystique dans lequel nous trouvons de nombreux oxymores et d'expressions paradoxales. Il est important de souligner l'aspect eschatologique en montrant les relations entre l'épectase, l'état originel, et l'apocatastase. Si tous les trois manifestent la perfection, quels sont les liens entre eux ?
The perpetual progress of the soul towards the perfection of virtue is usually designated as "epektasis", a basic concept of Gregory of Nyssa (cf. Phil 3, 13-14). Does the word "epektasis", which comes from the Greek term ἐπεκτείνω, have a single meaning or different meanings in Gregory? What are the treasures of the perpetual progress? Is it more about the rational dimension as Ekkehard Mühlenberg focuses on, or the mystical dimension as Jean Daniélou shows? Is it methodologically justified to study Gregory and the Fathers of the Church by distinguishing in their works philosophy, theology, anthropology, etc., when they did not do so themselves? Are there other methods to study the Fathers? The thesis tries to study in a synthetic way the epektasis to show its originality and its place in Gregory's works and thoughts. The thesis begins with an analysis of the relevant terms and texts to clarify the meanings of the term ἐπεκτείνω in the contexts and demonstrates the continuity and evolution of Gregory's thought. The second part deals with the foundations of perpetual progress. The radical difference between the Creator and the creatures is essential: God is immutable while human beings are always changing; God is infinite and limitless while human beings are not by nature but possesses a kind of “infinity” by participation in God; human beings can acquire certain knowledge about God but can never completely understand God. Humanity is created in the image of God, which manifests both likeness and unlikeness to God; he must become more like God without ever becoming identical. The third part tries to show the means of progress. To manifest his thoughts, Gregory often uses images such as the race, the ladder, the flight, the mountain, etc., and takes Moses, the Spouse, Paul, David, Basil, etc. as models of epektasis. Continual purification and divinization are also means. True freedom according to Gregory is to always choose the good and to maintain this choice. The last part deals with the effects of perpetual progress. The most remarkable impact is the spiritual or even mystical aspect in which we find many oxymorons and paradoxical expressions. It is important to emphasize the eschatological aspect by showing the relations between epektasis, the original state and apocatastasis. If all three manifest the perfection, what are the links between them?

Christian theology has from its inception posited a powerful vision of humanity’s ultimate and eternal fulfilment through the person and work of Jesus Christ. That said, how precisely to understand and approach the human perfection to which the Christian is summoned is a question that has vexed the minds of many and diverse theologians. Orthodox Christian theology is notable for its consistent interest in this question, and over the last century has offered to the West a wealth of theological insight on the matter, drawn from both the resources of its Byzantine theological heritage as well as its living interaction with Western theological and philosophical currents. In this regard, the important themes of personhood, deification, epektasis, apophaticism, and divine energies have been elaborated with much success by Orthodox theologians; but not without controversy. This work addresses the question of human perfection in Orthodox theology via a retrieval of the sources, examining in turn the thought of leading representatives of the Byzantine theological tradition: St Maximus the Confessor, St Theodore the Studite, St Symeon the New Theologian, and St Gregory Palamas. The overarching argument of this study is that in order to present an Orthodox Christian understanding of human perfection which remains true to its Byzantine inheritance, supreme emphasis must be placed on the doctrine of Christ, especially on the significance and import of Christ’s humanity. The intention of this work is thus to keep the creative approach to human destiny in Orthodox theology firmly moored to its theological past.

The idea of perpetual progress or epektasis has become a popular way to characterize the Byzantine and Orthodox approach to eschatology, whereby the human being forever stretches out in an unending ascent into God. Gregory of Nyssa is taken as the chief architect of this approach, but Maximus the Confessor is also frequently marshalled to the same cause. This chapter questions the applicability of epektasis to the theology of Maximus, and further challenges the hegemony of this idea as a general shorthand for the Byzantine and Orthodox view of eschatology. Without denying its presence as a component of Byzantine eschatological discourse, the far more prevalent interest in rest/stasis is brought out through an examination of Maximus’s eschatology. This is connected with the view that what is true of Christ’s humanity becomes true of the humanity of the saints by grace, and Christ’s enthroned humanity is no longer subject to growth or progress.

In this chapter, Kevin Hart argues that Jesus’ parables present (or phenomenalize) a type of phenomenological reduction from world (kosmos) to kingdom (Basileia). The goal of the parables, then, is to “nudge” readers to live according to the kingdom even while still in the world. More radical than Husserl’s reduction, Jesus’ reduction proceeds from kenosis (an “emptying out” of worldly meaning and value) to epektasis (“stretching out” toward God). Focusing on the character of the father (and Father) in the “Prodigal Son” (Luke 15:11-32), Hart maintains that compassionate fatherhood is an important aspect of the kingdom, and is ultimately (and paradoxically, from a worldly perspective) inseparable from the realities of the cross and resurrection