At Yannaras and to Zizioulas there is an absolutization and idealization of otherness, which, together with freedom, are two fundamental attributes of personhood. Alterity acquires value and meaning only in relation with relational factors: love, fellowship and, also, being/nature. Due to the fact that, at Yannaras, nature denies apriori the person as otherness (the ratio between person and nature is defined under the aspect of: priority, inclusion, transcendence or conflict). S. Agouridic qualified both Zizioulas and Yannaras as “fighter against/opponent of (...) ousia” their ontology becoming personhood-ology. It may be however dangerous to submit the person to a “dictated or imposed otherness which reduces or diminishes the size of the identity (the common nature of people). In a conception about intersubjectivity Other is more important than Ego and dominate it, and “the dialogically element and reciprocity, which are being inherent to the intersubjectivity and to the communion between people, are inevitably reduced”. In reply to a “theology of the relationship” developed through ontology’s speculations of the person was the assertion of both Lossky, as well as Panagopoulos of meta-ontological and apophatic character of the person. (shrink)

Giving justice to Maximus any philosophy wich does not include mysticism will be false as philosophy. Our metaphysics must be mystical in order to be rational. In Maximus’ doctrine, then, Christ comes not to destroy but to fulfill the metaphysics of mystery elaborated by the philosophers. For him there can be no separation between philosophy and theology, or between natural and revealed theology. Thereby, Christology and liturgical mysticism are not additional to a neoplatonic, aristotelian, and other methaphysics. Maximus concern was (...) to continue, not the philosophical tradition of the Aristotelian commentators, but the theological one of the Fathers. He was not an Aristotelian commentator himself. The union and distinction are basic logical concepts in Maximus’ thinking, but the Chalcedonian logic is the application of these concepts. Only in this way one can talk about Christianization of aristotelian logic. St. Maximus the Confessor synthesized Aristotelianism influences with those of Platonism in order to exceed the daring speculations of cosmology origeniene. He had an extraordinary ability to combine metaphysical requirements with the effort of defining the faith dogma, and the monastic experiences with the depth thinking, succeeding to propose a new conception in which converge all cultural and religious influences. This study is analyzing the relationship between logoi and energeia (the intentional or “logical” energeia and the ontology of divine energy as ontological “logic”) within the maximian cosmology, by referring to the palamite theology. The concept of logoi for St. Maximus play a role similar in many respects to that of energy (energeiai) in Cappadocian Fathers, but the functional similarity it should not lead to the identification rationales with the energies. (shrink)

During the Transfiguration, the apostles on Tabor, “indeed saw the same grace of the Spirit which would later dwell in them”. The light of grace “illuminates from outside on those who worthily approached it and sent the illumination to the soul through the sensitive eyes; but today, because it is confounded with us and exists in us, it illuminates the soul from inward ”. The opposition between knowledge, which comes from outside - a human and purely symbolic knowledge - and (...) “intellectual” knowledge, which comes from within, Meyendorff says what it already exists at Pseudo-Dionysius: “For it is not from without that God stirs them toward the divine. Rather he does so via the intellect and from within and he willingly enlightens them with a ray that is pure and immaterial”. The assertions of the Calabrian philosopher about an “unique knowledge”, common both to the Christians and the Hellenes and pursuing the same goal, the hesychast theologian opposes the reality of the two knowledge, having two distinct purposes and based on two different instruments of perception: “Palamas admitted the authenticity of natural knowledge, however the latter is opposed to the revealed wisdom, that is why it does not provide, by itself, salvation”. Therefore, in the purified human intellect begins to shine of the Trinity light. Purity also depends on the return of the intellect to itself. In this way, we see how the true knowledge of God is an internal meeting or “inner retrieval” of the whole being of man. As well as in the Syrian mystic, on several occasions we have to make the distinction between the contemplative ways of knowledge: intellection illuminated by grace and spiritual vision without any conceptual or symbolic meaning. For example, Robert Beulay shows that, “The term of ‘intellection’ first of all, is employed by John of Dalyatha to be applied to operations caused by grace”. (shrink)