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MOVEMENT AS A MODE OF BEING OF THE HOLY TRINITY IN NICHOLAS OF METHONE

100%
Terezis C. A.
Konštantínove listy
|
2023
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vol. 16
|
issue 1
47-56
EN
In this article, focusing on the work of Nicholas of Methone entitled Refutation of Proclus’ Elements of Theology (Ἀνάπτυξις τῆς Θεολογικῆς Στοιχειώσεως Πρόκλου Πλατωνικοῦ Φιλοσόφου), I study the concept of movement as it appears in the metaphysical level of the Holy Trinity. My purpose is to show that the author preserves the philosophical meaning of the concept in question, but without getting out of the Christian frame. My study is divided into six particular sections. In the first one I attempt to approach Nicholas’ thoughts on the movement as a mode of communication between the three Persons of the Holy Trinity. In the second one, I investigate his views on movement in the sense of distinction of the divine essence from the divine energies. In the third one, I examine his positions on how movement is distinct from change. In the fourth one, I approach some more particular aspects of the divine movement. In the fifth one, I attempt to see in comparison his opinion regarding metaphysical self-movement and natural self-movement together with their epistemological extensions. Finally, I discuss his thought on the double movement of the angels. The most important conclusion that I draw is that, when speaking of the metaphysical level, movement is for Nicholas the factor which distinguishes the divine transcendence from the divine creativity.
2
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TRINITY DOCTRINE AND CHRISTOLOGY OF SAINT ATHANASIUS, ARCHBISHOP OF ALEXANDRIA, IN HIS LETTER TO EPICTETUS, BISHOP OF CORINTH

75%
Stavrianos K. S.
Konštantínove listy
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2019
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vol. 12
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issue 1
3 - 12
EN
The letter of saint Athanasius of Alexandria to Epictetus of Corinth stands in the place of the most important text of the doctrinal texts of the Christian literature about Christology. It is recognizes to be an important text not only at the Arian controversy, but even after the first Ecumenical Council. Athanasius wrote it to answer series of questions, which come from the views of Appolinarianists, Illusionists and adherents of early Nestorianism. Jesus Christ is the Word of the God, who was incarnated. The Word of God assumed a human nature so that there are two natures truly distinct. He has become a human being to save the mankind. He took the human flesh by Virgin Mary and He was also remaining co-substantial with the God Father. Logos did not suffer during the Passion but only His human nature. There is not a temporal difference between God Father and Word of God.
3
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Zarys prawosławnej nauki o Duchu Świętym

63%
Paprocki H.
ELPIS
|
2012
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vol. 14
|
issue 25-26
11-39
EN
The role of the Holy Spirit is much more in the centre of spirituality of the Eastern Church than is the case in the Western Church. Nevertheless, to say that Orthodox thought has finally and fully developed systematic theology of the Holy Spirit, would be excessive. The science of the Holy Spirit is based primarily on the experience of the community (liturgy) and on individual experience (personal prayer). It is these two aspects that the article is devoted to. At the same time it attempts to present Orthodox Church’s teaching of the Holy Spirit not only on the basis of dogmatic formulation, but principally through the experience of the mystics, which found resonance in the practice and theory of hesychasm. Especially helpful in this approach is the Orthodox liturgy, rich in inexhaustible theological perspective. Hesychia is also linked to the contemplation of icons. The combination of these different threads leads to deep spiritual experiences. However, it was the Church where a clear revelation of the Holy Spirit succeeded, which is particularly emphasized by St. Gregory of Nazianzus, the Theologian: “The Old Testament proclaimed the Father clearly, but the Son more obscurely. The New Testament revealed the Son and gave us a glimpse of the divinity of the Spirit. Now the Spirit dwells among us and grants us a clearer vision of himself”.
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