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The Ontology of Theosis: Insights from Maximus the Confessor

100%
Juurikkala O.
Theological Research. A Journal of Systematic Theology
|
2020
|
vol. 8
7-21
EN
This article describes the ontological problem of theosis or deification in terms of two dimensions: the relationship between the finite and the infinite, and the relationship between human nature and sin. Both problems are clarified through the thinking of Saint Maximus the Confessor and his distinction between logos and tropos, that is, the constitutive nature of a thing and its existential mode of being. Theosis is presented not as a transformation of the human nature, but a transformation of our mode of being by its healing and elevation by divine grace. Maximus’ theological anthropology explains how the effects of sin should not be situated at the level of human nature but its mode of being. His conceptual distinctions may help to clarify the thought of Luther, at least as it is presented in the Finnish interpretation of Luther.
2
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The Action of the Holy Spirit in Freeing from Unconscious Mimetic Behaviour

54%
Krzaczek K.
Teologia w Polsce
|
2019
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vol. 13
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issue 1
73-86
PL
Przemoc rodzi się z nieświadomych zachowań mimetycznych, które mogą być zaobserwowane w różnych kulturach od początku dziejów ludzkości. Kozły ofiarne były drogą do poradzenia sobie z nieznośnymi wewnętrznymi napięciami nie tylko w jednostkach, ale także w całych społeczeństwach. Ten proces został wnikliwie zbadany przez Rene Girarda i Raymunda Schwagera. W mojej pracy chciałem krótko opisać ten proces, następnie ukazać rolę Ducha Świętego w wyzwalaniu z tych mechanizmów. W trzeciej części, bazując na nauce o owocach Ducha Świętego, ukazuję, jak dzięki aktywnej obecności Parakleta powstają w człowieku zupełnie nowe postawy i cnoty w odpowiedzi na omówione nieświadome zachowania mimetyczne.
EN
Violence originates from unconscious mimetic behaviour that can be observed in different cultures since the beginning of human history. Scapegoats were the way to deal with unbearable internal tensions, not only in individuals but also in whole societies. This process was thoroughly investigated by René Girard and Raymond Schwager. In my work, I would like to briefly describe this process and then show the role of the Holy Spirit in the liberation from these mechanisms. In the third part, based on the teaching of the fruits of the Holy Spirit, I will show how the active presence of the Paraclete creates completely new attitudes and virtues in a human person in response to these unconscious mimetic behaviours.
3

The Action of the Holy Spirit in Freeing From Unconscious Mimetic Behaviour

51%
Krzaczek K.
Teologia w Polsce
|
2019
|
vol. 13
|
issue 1
73-86
EN
Violence originates from unconscious mimetic behaviour that can be observed in different cultures since the beginning of human history. Scapegoats were the way to deal with unbearable internal tensions, not only in individuals but also in whole societies. This process was thoroughly investigated by René Girard and Raymond Schwager. In my work, I would like to briefly describe this process and then show the role of the Holy Spirit in the liberation from these mechanisms. In the third part, based on the teaching of the fruits of the Holy Spirit, I will show how the active presence of the Paraclete creates completely new attitudes and virtues in a human person in response to these unconscious mimetic behaviours.
4
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The visions of global salvation in Juliusz Słowacki’s messianic thought and the philosophical works of Teilhard de Chardin

51%
Krysowski O.
Świat i Słowo
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2020
|
vol. 35(2)
16-39
EN
Juliusz Słowacki and Teilhard de Chardin did not have much in common. The former was a Polish poet who wrote in the first half of the 19th century using a literary-pictorial style. The latter, on the other hand, was a French philosopher working in the first half of the 20th century using a scientific and intellectual style. In spite of these differences, one may get the impression that they both followed the same goal: to learn and explain the principles of the development of the world, from its origin to its end, from Alpha to Omega. This aspiration was accompanied by a belief (in Słowacki’s case, a messianic one) that the progress of existence leads to salvation and takes place according to a certain plan. One of the main mecha- nisms of this plan is the process of lifting the consciousness through the evolution of various biological forms towards its final shape – unity with God who is both a person and the absolute which encompasses all of the creation. Although the poet and the philosopher used different communication codes, their works share a common vision of evolution as a transition from an unconscious, dispersed exist- ence to a united being in which the spirit, the knowledge and the mind can achieve a “global”, yet personalized level.
5
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Naturalne metody stymulacji doświadczenia ekstazy w praktykach prawosławnych hezychastów

45%
Przybył-Sadowska E.
Studia Religiologica
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2011
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vol. 44
121-133
EN
This article is an attempt to analyse the Orthodox monastic tradition of contemplative (hesychastic) prayer, the goal of which was to achieve an ecstatic unification with God and the divinisation (theosis) of human nature. Until the 11th century the practice of this kind of prayer was passed on orally, preserving the spiritual father-disciple relation. However, some of its elements can be found in the writings of some of the Fathers of the Church – e.g. Athanasius of Alexandria, the Cappadocian Fathers – Basil the Great, Gregory of Nyssa, Gregory of Nazianzus – as well as in the works of Evagrius of Pontus and John Climacus. The continuation of this tradition includes the works of the leading Byzantine theologist of the 11th century St Symeon the New Theologian (949-1022). However, it was not until the 14th century, as a result of the dispute caused by the statements of the Byzantine monk Barlaam of Calabria, that there was a systematic approach to hesychasm in Byzantine writings. In response, St Gregory Palamas (1296-1359), based on the book of the fathers of the Church, systematically described the doctrine of hesychasm in three treatises (triads) entitled In Defence of the Holy Hesychasts, and written in the years 1338-1341. This doctrine, sometimes known as palamism after St Gregory Palamas, was recognised as an authentic expression of Orthodox faith at the council in Constantinople in 1351. The article analyses the most important elements of the hesychastic method and descriptions of the visions experienced during the practice of it.
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