Person and Nature, Hypostasis and Substance: Philosophical Basis of the Theology of John Philoponus

The theological teachings of John Philoponus are important for several reasons: a) to see the real achievements and influences of Aristotelian logic in regard to theology, b) to see the real consequences of not accepting hypostasis as relational and ontologically based and c) to assess the real consequences of such teachings for Triadology and Christology

Kotarbiński’s Ontology of Humanities

What is left of this initial project once Kotarbiński’s textbook became obsolete – as Kotarbiński himself claims, perhaps too modestly, in the preface of its second edition, in 1959 – and also given the strong criticism of reism, particularly by Kazimierz Ajdukiewicz [1966]? My answer is that the philosophical project of reism then became a methodological framework for intellectual work in general, and in particular for humanistic studies, or what we today call the Human and Social Sciences

Limit Conditions in an Encounter of Theology with Neuroscience

Insofar as theology is responsible to its religious sources, it seeks to answer religious questions, such as, for Christians, \"What must I do to be saved?\" However, theology also involves asking whether such a question is the right one at all. This essay attempts an innovative approach to this question by investigating the intelligibility of \"the soul.\" Much recent neurobiology suggests that, even if a defensible notion of soul can be presented, it is unclear that it would allow meaningful talk about salvation

Chaldean and Neo-Platonic Theology

In the present paper, the meanings the term “Chaldeans” acquired during the Antiquity and the early Middle Ages are presented, but mainly the role the Chaldean Oracles played inside the movement of Neo-Platonism is emphasized. The stratification of Being according to the theology of the Chaldean Oracles, suggests a reformation of the ancient Chaldean dogmas by the Neo-Platonists. The kernel of this paper is the demonstration of the similarity between the name “En” that the ancient Babylonians used as the first part of many compound words for their gods, with the One (Ἕν=En), the first theological principle in the Neo-Platonic system. Yet, a comparison between the Chaldean theology and the Neo-platonic views on Mysticism and religiosity follows. As it is well known, the later Neo-Platonism will be led to the creation of a way of thought and practice as impacts from the ancient tradition

The Hypostasis of the Logos and Informed Consent

In the field of bioethics, freedom and autonomy assume the ability of self-regulation and determination. If one has the ability to make one \'s own decisions, then one represents an autonomous and free person. Such a view of autonomy faces many difficulties, because it ultimately limits those who can be considered autonomous. The Orthodox theology of the one Hypostasis of Jesus Christ presents an alternative to such a notions of autonomy, freedom and personhood. A person can be said to possess freedom and autonomy not when she or he can make decisions for herself or himself, but when she or he is perfected in Christ. When people begin to live in communion with one another and with God, their freedom increases. In this essay, the author introduces the Orthodox theology of the two natures of Christ, united to the Divine Hypostasis of the Logos at the moment of the Incarnation, and its implications for human freedom and autonomy

ENYΠOΣTATOΣ

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Proposing a Model of "Hypostatic Union" for a Fruitful Science-Religion Relationship

Karl Rahner affirmed that, methodologically, practical science should be atheistic. This cannot be truer in our time, when science is making giant progressive strides every day, solving serious problems, helping to affirm human autonomy and independence from the absolute, and consciously or unconsciously deleting from mental categories every reference to the miraculous. This situation calls for a reworking of a possible and enduring reconnection of practical science with theology, so that the methodological atheism of practical science does not become a manner of living, and so that the seeming dumbness of religion before the ever-advancing practical science does not transform itself into an intellectual unproductivity. The author proposes a hypostatic model for a return to a fruitful relationship between the two disciplines

Perichoresis In Gregory Nazianzen and Maximus the Confessor

The doctrine of perichoresis applied to Trinity is the mutual coinherence or interpentration of the Persons of the Godhead. Applied to Christology, perichoreo is, first, the reciprocal passing of characteristics and titles between the divine and human natures hypostatically united in Yeshua. Secondly, it also describes the distinct but intimate union between Christ\u27s natures. Historically, the Trinitarian use of perichoresis grew out of the christological use of perichoreo first developed by Gregory Nazianzen (A.D. 4th century) and then, subsuquently, explained by Maximus the Confessor (A.D 7th century). Maximus, often directly commenting on Gregory\u27s use of perichoreo, seeks to expound upon the union of the divine and human nature in Christ. This essay begins with an investigation into Gregory\u27s use of the term and concept of perichoreo followed by a summarization of the findings . After this, Maximus\u27 use of the concept and term of perichoreo/perichoresis in his Quaestiones Ad Thalassium, Ambigua 1-5, and the 2nd Letter to Thomas will be analyzed and summarized . Lastly, this essay demonstrates how Maximus follows and advances Gregory\u27s use of perichoreo in said works as well as notes the discontinuity between Maximus\u27 use and Gregory\u27s