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Öğe A Chalcedonian conundrum: The singularity of the hypostasis of Christ(Sankt-Peterburgskoe Obshchestvo Vizantino-Slavyanskih Issledovanii, 2014) Krausmuller D.The Chalcedonian theologians considered Christ as a hypostasis which is a composite of two parts. At the same time they adapted the conceptual framework that the Cappadocians had developed for the Trinity (the beings which share a set of natural idioms are distinguished from each other through specific characteristics that accede to these idioms). Having taken these steps, however, they ran into a serious problem. One can only meaningfully speak of hypostases within a particular species because if beings have different sets of natural idioms one cannot single out the specific characteristics that would constitute them as hypostases. Yet Christ does not belong to a species. This leads to the inevitable conclusion that Christ is not a hypostasis. In this article I will explore how four different Chalcedonian theologians of the sixth and early seventh centuries - Leontius of Byzantium, Pamphilus, Eutychius of Constantinople and Leontius of Byzantium - approached this problem and what solutions they proposed.Öğe Christian Platonism and the Debate about Afterlife: John of Scythopolis and Maximus the Confessor on the Inactivity of the Disembodied Soul(Brill Academic Publishers, 2015) Krausmuller D.In the sixth and seventh centuries the belief in an active afterlife and its corollaries, the cult of the saints and the care of the dead, came under attack by a group of people who claimed that the souls could not function without their bodies. Some defenders of the traditional point of view sought to rebut this argument through recourse to the Platonic concept of the self-moved soul, which is not in need of the body. However, the fit between Platonism and traditional notions of the afterlife was not as complete as might first be thought. This article focuses on two Christian thinkers, John of Scythopolis and Maximus the Confessor, who were deeply influenced by Platonic ideas. In his Scholia on the writings of Pseudo-Dionysius John states clearly that after death the souls of ordinary human beings are inactive whereas the souls of the spiritual elite have entered the realm of eternal realities, which is entirely separate from this world. The case of Maximus is more complex. One of his letters is a spirited defence of the posthumous activity of the soul. However, in his spiritual writings he outlines a conceptual framework that shows a marked resemblance to the position of John of Scythopolis. © 2015 Koninklijke Brill NV, Leiden, The Netherlands.