Search Results (4)

The notion that God is present in creation has long featured in Eastern Christian thought, appearing as early as Origen (3rd century) and Evagrius of Pontus (4th century). Two major philosophical principles underlay the theology of divine immanence in creation: creation ex nihilo (the physical world is not eternal, but has a beginning, and it was created by God “out of nothing”) and nothing can exist totally separate from God, from a divine act of creation. The difficulty in ancient and modern times is to articulate this theology without falling into pantheism, a fusion or identification of God and creation. This is typically achieved by the simultaneous affirmation of divine immanence and divine transcendence: God is more, infinitely more, than creation; indeed, the divine essence is beyond human comprehension, the basis of apophatic theology. This essay explores these notions in Orthodox thought, especially in modern times. Modern Orthodox theologians (notably Sergius Bulgakov, Georges Florovsky, Alexander Schmemann, Kallistos Ware, and John Zizioulas) draw on the patristic theologies of the logoi (“reasons”) of things in Maximus the Confessor (7th century) and the divine energies of Gregory Palamas (14th century) to develop a robust theology of creation which affirms human relationship with the rest of creation and human responsibility for the care of creation. These notions coalesce in the philosophical–theological position of panentheism, to which several modern Orthodox theologians adhere, providing a solid grounding for positive affirmations of the world as God’s creation. Full article

Mother Mary has been and can be a spiritual role model for Korean Catholics to live out their faith, a faith that is based on a dynamic understanding of a spiritual model of Mary, that is, spiritual growth coming from Eastern Mariology, particularly Mariology based on Gregory Palamas. For this dynamic understanding of Marian spirituality, I review the Scriptures on Mary, including Luke, and Palamas’ reflection on Mary’s spiritual life. This dynamic understanding of Mary and Her spiritual life never contradicts the static approach to Mariology, the Immaculate Conception, through which Jesus, who is God, was born. I believe Mother Mary in Heaven still loves Her Son and God, and Her love is becoming deeper and deeper in Heaven, which means that some virtues, such as wisdom, knowledge, prudence, vigilance, and endurance, could be interim virtues “until heaven and earth pass away” (Mt 5:19), for love and intimacy with God are permanent in Heaven. This is the belief that we can grow our love continuously with Mary forever. Full article

Serving as a conceptual introduction to the ARTS special issue, the article discusses the importance of archaic imagery and poetics of a major avant-garde actor who often symbolizes the main axis of Slavic radical modernism in its Avant-garde phase. Kazimir Malevich has widely explored religious archaic imagery in his oeuvre, engaging in a dialog with a historical tradition of representation. The article discusses Malevich’s iconic legacy, zooming in on the philosophy of Malevich’s suprematist imagery of peasants, Orthodox icons, and the ways of visualizing of an inner Hesychast prayer. In this context, the paper also analyzes Russian philosophy of language, imiaslavie and Hesychasm as it stemmed out from the creative perception of Byzantine philosophical lore developed by Gregory Palamas and several other thinkers. Full article

Following insights by Pierre Hadot, I suggest that although explicit discussions of practices of breath control and other psychosomatic techniques of contemplative attention management are conspicuously absent in early Greek thought, there are some signs that analogous practices did exist, perhaps as early as Socrates. The combined evidence of Aristophanes and Plato suggests that Socrates may have engaged in a practice that has key features in common with meditative practices and experiences as attested in Zen Buddhism. This technique consists in two stages: an initial practice of top-down, voluntary, egocentric focused meditation resulting in a state of “absorption” or abstraction from all sensory input, followed by the practice of a more bottom-up, open, other-centered (allocentric) form of meditation, intended to provide a more global or universal perspective, in which the practitioner situates herself as a part of the cosmos. This paper includes discussion of “withdrawal” into oneself as a contemplative practice in Plato, Marcus Aurelius, Evagrius Ponticus, and Gregory Palamas. Full article