메타히스토리컬 폴

Meta-historical fall
1445년 조반니 디 파올로에 의한 세계 창조와 낙원으로부터의 추방 (원래는 시에나의 산 도메니코 교회에 있는 제단의 일부)

메타 역사적 몰락(meta-historical fall)은 인류가 우주의 전체 역사에 영향을 미치는 경험적 역사의 외부에 있는 현실로서 성경적 몰락을 이해하는 것입니다.인간의 타락에 대한 이러한 이해는 기독교 신학자들 사이의 소수의 견해이며,[1] 일부는 영혼의 존재에 대한 믿음과 같은 그들이 이단으로 간주하는 것과 관련이 있습니다.

역사

현대 시대의 메타 역사적 몰락에 대해 저술하는 신학자들과 철학자들은 기독교와 유대인의 영지 [2][3]체계뿐만 아니라 관련된 초기 가부장적 사고의 형이상학적 범주에서 끌어냅니다.이 아이디어는 영국의 시인이자 철학자인 사무엘 콜리지뿐만 아니라 러시아의 철학자이자 신학자인 블라디미르 솔로비요프, 니콜라이 베르디예프, 세르게이 불가코프에 [4][5][6][7][8]영향을 준 야코프 뵈메, 프리드리히 셸링, 율리우스 뮐러와 같은 독일 철학자들에 의해 되살아났습니다.교회의 아버지들 (특히 오리게인, 나지안조스의 그레고리우스, 에바그리우스 폰티쿠스, 그리고 참회자 막시무스) 사이에서, 그 몰락은 우리의 현재의 생물학적 상태뿐만 아니라 시간에 대한 현재의 경험으로의 이동으로 널리 여겨졌습니다.그리고 이러한 이해는 몰락을 역사적 사건으로 볼 것이 아니라 "메타-역사적" [9][10][11]사건으로 보아야 한다고 주장하는 Sergius Bulgakov와 같은 현대 학자들에 의해 발전되었습니다.

Sergius Bulgakov는 양의 신부 (1945년 사후에 출판됨)에서 "경험적인 역사는 정확히 그것의 [12]출발 전제인 가을과 함께 시작됩니다"라고 말했습니다.불가코프는 불타는 부시 (1927)에서 그의 "초프라문다인 추락의 교리"가 옹호되었다는 것에 주목하면서, 우리가 각자 개인적으로 참여하는 아담의 원죄를 설명했습니다."이 세상의 한계 안에서 일어난 것이 아니라 우리가 세상에 진입하는 문턱에서 일어난 것이다" 그리고 "우리의 시대 이전의 의미에서 인간이 존재한다는 생각은 교회에 의해 기원론으로 비난되었고" "본질적으로 건강한 존재론과 [13][14]양립할 수 없는 것"으로 인식되어야 한다고 명확히 했습니다.침례교 신학자 데이비드 L. 스미스(David L. Smith)는 메타 역사적 몰락의 생각이 상속된 죄의 교리와 양립할 수 없고 따라서 "[15]부당하다"고 비판한 반면, 네덜란드 개혁 신학자 헤르만 바빙크(Herman Bavinck)는 뵈메(Böhme)와 셸링(Selling)의 몰락에 대한 생각을 개인의 자유 [16]의지의 침해로 거부했습니다.

관련 개념

영원, 시간의 형태 그리고 크리에이티브 ex nihilo

참고 항목:영원 » 종교, 신과 영원, 그리고 크리에오 ex nihilo

메타 역사적 추락의 이 개념은 경험적 역사가 위치하고 어느 정도 의존하는 신성한 영원과 다중 시간 모드의 아이디어를 포함합니다.영국의 신학자 E. L. 마스콜은 1943년에 기독교 전통은 항상 창조를 "시간적으로 창조된 질서가 존재하는"[17] 전체를 통해 유지되는 하나의 "신의 의지의 비시간적 행위"로 이해해 왔다고 썼습니다.세르게이 불가코프는 여러 종류의 시간을 다른 "생물적 또는 시간적 존재의 모드"로 설명하고 [18]"천사의 명령에 따른 가능한 분화"를 포함했습니다.일시적 창조의 개념과 그것의 추락과의 관계는 또한 영국 철학자 Stephen R. L. Clark와[19] 프랑스 신학자 Olivier Clément에[20][21] 의해 두 권의 [22][23]책에서 일시적 추락과 "잃어버린 시간"의 개념을 논의하는 David Bentley Hart에 의해 고려됩니다.분석 철학의 관점에서 이 개념의 변형으로 Hud Hudson은 2014년 책에서 하이퍼타임 가설이 인간 추락과 경험적 [24]역사의 관계를 어떻게 알려줄 수 있는지 고려합니다.

시간과 영원에 대한 이러한 개념은 창조와 타락에 대한 창세기의 여러 층 또는 반복을 포함합니다. 그레고리는 [25][26]창세기 1장 26절에서 27절까지 인간에 대한 묘사 사이를 이동한다고 여겼습니다.신학자이자 교부학자인 존 베어는 오리건을 이 우주에서의 우리의 시작과 그 "잃어버린 시간"이 우리가 또한 [27]초대받은 천상의 현실로부터 멀어지는 것으로 이해되어야 한다고 가르치는 것으로 요약합니다.막시무스 학자 조던 다니엘 우드는 2022년 책에서 우주가 "존재하는 바로 그 순간" 아담의 몰락과 함께 "생존하는 것과 함께"[28] 떨어졌다는 막시무스의 주장을 포함하여 창조와 몰락과 관련된 시간을 언급합니다.

히포의 반기독교 성자 아우구스티누스는 신이 시간 안에 세상을 창조하지 않았다고 주장했습니다.오히려 아우구스티누스에게 시간 자체는 [29][30][31][32][33]하나님이 만드신 것입니다.아퀴나스는 "창조는 시간의 시작에 있지 않았다"는 주장에 대해 "하늘과 땅은 시간과 함께 [34]창조되었다"고 말했습니다.루스 코츠(Ruth Coates)는[who?] "소피아의 비이성적인 형이상학적 몰락의 결과로 유한한 자연 우주[...]가 우연한 특성을 가지고 있다"는 견해는 "유한 자연 우주는 외부에서 [4]생성되지 않는다"는 주장을 포함한다고 말했습니다.

우주와 천사의 폭포

참고 항목:타락천사

메타 역사적 추락은 때때로 인간의 [35]죄로 인해 자연 세계 전체가 어떤 식으로든 손상되는 추락의 개념으로 이해되는 우주 추락의 더 큰 범주 아래로 간주됩니다.로널드 W.1973년 헵번의 사상사 사전의 "우주적 몰락"에 대한 글은 이 더 넓은 범주를 설명했고 생명이 분화되기 전 "생명력"과 "절대적인" 시간 동안" 발생한 추락을 묘사한 성공회 사제이자 옥스퍼드 학자 N. P. 윌리엄스와 함께 "우주적 이전" 또는 "초월적인" 추락의 한 예를 가졌습니다.많은 현재의 형태와 별개의 [36][37]종으로.우주적인 인간 낙하의 개념은 종종 하나 이상의 천사 낙하와 함께 이해됩니다.헵번의 "우주의 몰락"에 대한 글은 C.C.J. 웹과 돔 일티드 트레토완의 [38]예를 주목했습니다.Sergius Bulgakov는 [39]"양의 신부"에서 별도의 천사 같은 추락을 고려했습니다.David Bentley Hart는 인간성이 물리적 영역과 영적 영역을 연결하는 메토리오(경계, 변경 또는 사제직)라는 막시무스의 아이디어에 호소하여 인간이 추락할 때 모든 물질적 [40]존재가 "죽음의 지배" 아래 있게 되었습니다.크리스토퍼 웨스트는 교황 요한 바오로 2세의 신체 신학을 요약하면서 어떻게 "원래의 인간"이 "역사적인 인간"[41]에게 자리를 내주는지 설명합니다.

신학자 데이비드 벤틀리 하트는 "자연적인 악은 죽음에 빠진 세계의 결과"라고 주장하며 "기독교 전통에서 당신은 '있는 그대로의 세계'를 그저 받아들이는 것이 아니라, "당신은 '있는 그대로의 세계'를 그것이 되어야 했던 것의 부서지고 그늘진 잔재로 받아들입니다"라고 말합니다.일시적인 추락을 의미한다는 것을 분명히 하면서 하트는 다음과 같이 말합니다."분명히, 신으로부터의 이러한 이탈이 일어난 곳, 또는 언제나, 그것은 지상 역사 내에서 일어나지 않았다" 그리고 "우리가 알다시피, 빅뱅으로부터 오늘날까지,[42] 이 세계는 죽음의 세계였다."우리의 경험적 역사 밖의 인간이 우리의 현재 세계를 그것의 축소된 존재 형태로 몰아넣었다는 이 주장에 따라, 하트는 우리의 세계가 단순히 좋은 신의 창조일 뿐만 아니라 (부분적이고 우발적으로) 생명체적인 실패, 저항, 또는 반항의 결과이기도 하다고 말합니다.하트는 이 일시적인 타락에 대한 생각이 완전히 이원론적인 영지주의의 극단으로 받아들여질 수 있지만, 이 이원론은 또한 잠정적인 것으로 보여져서 이 타락한 세상의 선, 진실, 그리고 아름다운 것이 하나님의 [43]창조의 분열되고 포로가 된 부분으로 이해될 수 있다고 쓰고 있습니다.그의 2008년 책 "창조의 신음"에서,크리스토퍼 사우스게이트는 데이비드 벤틀리 하트와 클라크 피녹이 인간과 천사의 반란이 우리의 경험적 세계를 타락시켰다고 제안한 것에 대해 비판합니다. 왜냐하면 창조의 기독교 신학은 모든 것이 "신의 피아트"를 통해 이루어졌고 "신의 힘은 모든 것을 형성했고 그리고 모든 것을 형성했습니다.우주의 메커니즘"[44]

추락에 대한 더 넓은 맥락으로서, Sergius Bulgakov는 또한 어떤 추락에도 관계없이 생물학적으로 제한적이고 불완전함을 인식합니다.이 완전하고 죄 없는 생명체의 불완전함은 불가코프가 악, 죄, 죽음과 관련된 별개의 일시적인 인간의 타락을 설명하는 맥락을 제공합니다.그는 어린 양의 신부에서 "창조적인 창조성은 아직 악이 아닌 그 자체로 악을 위한 장소를 준비하는 오류의 가능성뿐만 아니라 필연성도 수반한다"고 쓰고 있으며, 이것은 타락하지 않은 천사들뿐만 아니라 [45]타락 전후의 타락한 천사들과 인류에게도 해당된다고 쓰고 있습니다.

현대 과학과의 통합에 대한 개념

참고 항목: 성서 우주론 및 물리 우주론

성공회 신부 피터 그린은 1920년에 현대 과학을 근거로 인간의 몰락이 이 세상에서 일어난 것이 아니라 "문단 이전의 사건"[46][47]이라고 제안하는 책을 썼습니다.정통 기독교 주교 바실 로지안코는 1996년 책에서 최초의 인간이 낙원에서 떨어져 추방된 것은 빅뱅과 현재 우리 우주의 형성과 관련하여 이해되어야 한다고 주장했습니다.그는 "지구상에 살았던 모든 사람들은 '아담의 조각'이며, 우리는 '인간 전체'를 빅뱅의 '반대편'으로 이해해야 하며, '조각'은 끔찍한 [48][49][50][51][52]폭발의 이쪽에 있어야 한다"고 쓰고 있습니다.

고생물학자 알렉산더 5세. 크라모프는 2017년에 빅뱅을 "신의 첫 번째 창조적 행동"으로 해석해서는 안 되며 "인간의 추락을 인지할 수 있는 첫 번째 표현"으로 해석해야 한다고 썼습니다.그는 러시아의 종교 철학자 니콜라이 베르디아예프와 에브게니 트루베츠코이의 영향을 받았고 아우구스티누스 이전의 모든 기독교 작가들은 모든 창조물이 "인간의 불복종 [53][54]이후에 급격하게 변화"되었다고 믿었다고 주장했습니다.이론화된 빅뱅 외부에 추락이 있다는 것은 Khramov가 2019년 [55][56][57]책에서 추가로 주장한 것처럼 인간이 추락한 후 지구상의 진화의 전체 역사를 따라야 한다고 생각한다는 것을 의미합니다.

참고 항목

진일보한 내용

  • Sergius Bulgakov의 어린 양의 신부와 Boris Jakim 번역 (Wm. B. Eerdmans, 2001)
  • 신학적 영역의 데이비드 벤틀리 하트(노트르담 대학 출판부, 2020)의 "악마의 행진: 창조적 니힐로, 악의 문제, 그리고 몇 가지 도스토예프스키적 명상"크리에이션 'ex nihilo'에 이전에 게시된 내용: Gary A가 편집한 기원, 발전, 현대의 도전.앤더슨과 마르쿠스 보크뮤엘(노트르담 대학 출판부, 2017).
  • 바다의 문: 쓰나미 속에서 신은 어디에 있었을까요?데이비드 벤틀리 하트 지음 (Wm. B. Eerdmans, 2005)
  • 시간의 변화: 올리비에 클레망의 정통 전통에 비추어 시간의 이해와 제레미 N.Ingpen (New City Press, 2019).
  • 존 벨의 "소개"에서 오리게인: Origen의 첫 번째 원칙과 John Behr 옮김 (Oxford University Press, 2018)
  • Jordan Daniel Wood(노트르담 대학교 출판부, 2022)의 Christ의 전체 미스터리: Maximus Confessor에서 화신으로서의 창조.
  • 토르스테인 테오도르 톨레프센의 "창조와 화신에 관한 고백자 성 막시무스": 닐스 헨리크 그레거슨이 편집한 기독교의 범위와 깊이에 대하여(포트리스 출판사, 2015).

레퍼런스

  1. ^ Scott, Mark S.M. (1 June 2012). "3: Paradise Lost: Pre-Existence, the Fall, and the Origin of Evil". Journey Back to God: Origen on the Problem of Evil. Oxford, UK: Oxford University Press. ISBN 9780199841141.
  2. ^ Knight, Christopher C. (4 August 2022). Eastern Orthodoxy and the Science-Theology Dialogue. Cambridge, UK: Cambridge University Press. p. 54-55. ISBN 9781009107761. The Fall was often seen, in the patristic era, as being a transition not only into our present biological state but also into time as we now experience it. As Philip Sherrard has put it, it was a lapse 'into a materialized space-time universe'. ...This kind of understanding of the character of our unfallen state has been explored by modern Orthodox scholars like Sergius Bulgakov, who have suggested that the Fall should be seen not as a historical event but as a 'meta-historical' one.
  3. ^ Khramov, Alexander V. (January 2017). "Fitting Evolution into Christian Belief: An Eastern Orthodox Approach" (PDF). International Journal of Orthodox Theology. Archived (PDF) from the original on 22 August 2022. Retrieved 5 February 2023. Evolution with all its suffering happens in the fallen world which is different from the primordial 'very good' creation. This approach is more consistent with traditional Christian teaching on the Fall and Redemption than theistic evolution and seems to offer a better solution for the problem of natural evil. In the twentieth century, the major exponents of this ...were an Anglican priest, Peter Green, Russian philosopher, Nikolai Berdyaev, Orthodox bishop, Basil (Rodzianko) and French Orthodox theologian, Olivier Clément.
  4. ^ a b Coates, Ruth (12 November 2019). Deification in Russian Religious Thought: Between the Revolutions, 1905-1917. Oxford, UK: Oxford University Press. p. 79. ISBN 9780198836230. [Soloviev] in Lectures, 9, again echoing later Schelling, Boehme, and Gnostic systems both Christian and Jewish, the finite natural universe is not created ex nihilo, but has an accidental character, being the result of the irrational metaphysical fall of Sophia following her illegitimate assertion of autonomy from God. Fallen human spirits (expressions of Sophia in this world) find themselves enslaved in crude and, above all, mortal material bodies: thus, the task of deification concerns the spiritualization precisely of matter, the flesh, rather than the whole human being. Indeed, that human beings can cooperate with God in this task, in Lectures, is predicated on their natural participation in the divine Sophia.
  5. ^ Otto, Pfleiderer (1890). The development of theology in Germany since Kant: and its progress in Great Britain since 1825. Translated by Smith, John Frederick. London, UK: S. Sonnenschein. p. 124. In JULIUS MULLER the scholasticism was carried so far as to revive the ancient Gnostic theory of the fall of man before all time, a theory which found no favour amongst his theological friends.
  6. ^ Mjør, Kåre Johan (2021). "Universalising idealism: the cross-cultural case of Russian religious thought". Global Intellectual History. 6 (5): 672–689. doi:10.1080/23801883.2020.1777679. S2CID 225647781. The vision of Divine Wisdom, of Sophia, which Bulgakov took over from Solov'ev. Sophia, Wisdom, is both associated with humanity at present and represents the goal of humanity. We possess it and possess it not yet in full. It is a very complex notion that draws on most various sources – Biblical, Jewish, Gnostic, theosophical – but in Philosophy of Economy Bulgakov relies in particular on Schelling's treatise on Human Freedom (1809). Schelling's work describes a cosmic or metaphysical 'fall', of which the Biblical fall was an expression. This fall provides, in turn, humanity with the task of overcoming it and restoring the unity, and wisdom is the principle that enables this restoration. There is a 'heavenly, timeless Sophia and an empirical Sophia'. Sophia becomes thereby the 'living link between God, man, and nature' – an idea that serves their unification.
  7. ^ de Courten, Manon (28 May 2004). History, Sophia and the Russian Nation: A Reassessment of Vladimir Solov'ëv's Views on History and his Social Commitment. Bern, Switzerland: Peter Lang. p. 216, 256. ISBN 9783039104062. Solov'ev again offered an alternative treatment of the Christian topic of the fall similar to his theology of history, he did not integrate it into the biblical story of the fall of, but, firstly, made World Soul the subject to fall and, secondly, placed this event prior to the creation of human beings (Muller 1951. pp 93-123). The cosmic and historical processes are about the strife of the fallen Sophia or Soul to reunite with God through man and through nature. ...In elaborations on the relationship between Sophia, man and the world, Solov'ëv follows Böhme. Before him, the German thinker had found a confirmation of his view of Sophia as God's plan for the world or 'heavenly humanity' in the Old Testament texts on Divine Wisdom. Just as the world is a projection of Sophia in nature, man is a reproduction of Sophia. But since the fall of man and the world, both have ceased to be Sophia's image, and have instead become subject to Sophia's rival.
  8. ^ Dahl, E. J. (1957). Faith and reason in Samuel Taylor Coleridge (PDF) (PhD). Durham University. pp. 67–68, 148, 127. Archived from the original on 12 October 2017. Retrieved 14 February 2023. And of the mystical thought of Boehme he said, "That the system is capable of being converted into an irreligious PANTHEISM, I well know. But at no time could I believe that, in itself and essentially, it is incompatible with religion, natural or revealed; and now I am most thoroughly persuaded of the contrary." The only explanation for the attitude of Coleridge in the note on Boehme as well as throughout the Philosophical Lectures is not that his opinions had changed, but that he had become extremely sensitive toward the charges of mysticism and metaphysics which could a prior imperil his campaign of renovation. ...The meta-historical fall of the Spirits and the consequent redemptive act of Creation were the first two great mysteries. ...The origin of evil Coleridge attributed to a metahistorical fall of the Spirits. Even a third time he teased his readers in the Aids to Reflection saying that "I might have added to the clearness of the preceding views if ...I could have entered into the momentous subject of a Spiritual Fall or Apostacy antecedent to the formation of man - a belief the scriptural grounds of which are few and of diverse interpretation but which has been almost universal in the Christian Church." That he might have pulled together several loose threads purposely left dangling in his exposition of Original Sin had he "entered into the momentous subject of a Spiritual Fall" is no doubt true.
  9. ^ Behr, John (2017). "Introduction". Origen: On First Principles (Oxford Early Christian Texts). Oxford, UK: Oxford University Press (published 7 February 2018). ISBN 9780199684021.
  10. ^ Wood, Jordan Daniel (2022). The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor. Notre Dame, IN: Notre Dame Press. pp. ix–x, 16. ISBN 9780268203474.
  11. ^ Tollefsen, Torstein Theodor (1 July 2015). "Saint Maximus the Confessor on Creation and Incarnation". In Gregersen, Niels Henrik (ed.). Incarnation: On the Scope and Depth of Christology. Minneapolis, MN: Fortress Press. ISBN 9781451465402.
  12. ^ Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 170–172. ISBN 9780802839152.
  13. ^ Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 183–184, 192. ISBN 9780802839152.
  14. ^ Ladouceur, Paul (2013). "Evolution and Genesis 2-3: The Decline and Fall of Adam and Eve". St Vladimir's Theological Quarterly. 57 (2): 135–176. Sergius Bulgakov was perhaps the first major Orthodox theologian to wrestle in depth with the relationship of evolution to the traditional theology of creation, Paradise, and the Fall. In the Bride of the Lamb (1945), Bulgakov affirms both the veracity of the biblical story and a "certain approximate and relative truthfulness" of the scientific picture of the world's development. He reconciles the apparent contradictions between these two approaches to the world and especially to the appearance of humanity by postulating that the events described in Genesis belong not to empirical history, but to "meta-history," "beyond the limits of this world," and that consequently no empirical traces of Eden or primal human perfection can be found.
  15. ^ David L., Smith (2 February 1994). With Willful Intent: A Theology of Sin. Wheaton, Illinois: Victor Books. p. 343. ISBN 9781564762658. In order for human beings to be held responsible for their sins, they must have committed them. A meta-historical Fall would be unjust. The origin of sin in the human race must be a space and time historical event.
  16. ^ Bavinck, Herman (April 2008). Reformed Dogmatics: Volume 3 Sin and Salvation. Translated by Vriend, John. Road Ada, MI: Baker Academic. p. 306, 311. ISBN 9780801026560.
  17. ^ Mascall, E. L. (1943). He Who Is: A Study in Traditional Theism. London, UK: Longermans, Green and Co. p. 62.
  18. ^ Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 70–71. ISBN 9780802839152.
  19. ^ Clark, Stephen R. L. (1991). God's World and the Great Awakening. Oxford, UK: Oxford University Press. p. 131-132, 173. ISBN 9780198242840.
  20. ^ Clément, Olivier (2019). Transfiguring Time: Understanding Time in the Light of the Orthodox Tradition. Translated by Ingpen, Jeremy N. Hyde Park, New York: New City Press. ISBN 9781565486805.
  21. ^ Khramov, Alexander V. (January 2017). "Fitting Evolution into Christian Belief: An Eastern Orthodox Approach" (PDF). International Journal of Orthodox Theology. Archived (PDF) from the original on 22 August 2022. Retrieved 5 February 2023. Evolution with all its suffering happens in the fallen world which is different from the primordial 'very good' creation. This approach is more consistent with traditional Christian teaching on the Fall and Redemption. ...The major exponents of this view of evolution were ...Olivier Clément.
  22. ^ Hart, David Bentley (2005). The Doors of the Sea: Where Was God in the Tsunami?. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 22, 69. ISBN 9780802829764. ...The Christian belief in an ancient alienation from God that ...reduced cosmic time to a shadowy vestige of the world God truly intends. ...Something far more glorious than the pitiable resources of fallen time could ever yield.
  23. ^ Hart, David Bentley (2020). "The Devil's March: Creatio ex Nihilo, the Problem of Evil, and a Few Dostoyevskian Meditations". Theological Territories: A David Bentley Hart Digest. Notre Dame, Indiana: Notre Dame Press. pp. 79–80. ISBN 9780268107178. The fall of rational creation and the conquest of the cosmos by death is something that appears to us nowhere within the course of nature or history; it comes from before and beyond both. We cannot search it out within the closed totality of the damaged world because it belongs to another frame of time, another kind of time, one more real than the time of death. ...It may seem a fabulous claim that we exist in the long grim aftermath of a primeval catastrophe—that this is a broken and wounded world, that cosmic time is a phantom of true time, that we live in an umbratile interval between creation in its fullness and the nothingness from which it was called, and that the universe languishes in bondage to the "powers" and "principalities" of this age, which never cease in their enmity toward the kingdom of God—but it is not a claim that Christians are free to surrender.
  24. ^ Hudson, Hud (2014). The Fall and Hypertime. Oxford, UK: Oxford UP. ISBN 9780198712695.
  25. ^ Hart, David Bentley (February 2001). "The 'Whole Humanity': Gregory of Nyssa's Critique of Slavery in Light of His Eschatology". Scottish Journal of Theology. 54 (1): 51–69. doi:10.1017/S0036930600051188. S2CID 170733562. Gregory of Nyssa did not consider the creation of Adam in the divine image (Genesis 1:26-27) to be about a historical person but about a "fullness of humankind" understood "in a single Body."
  26. ^ Nyssa, Gregory. "On the Making of Man (XVI.7)". newadvent.org. Archived from the original on 26 July 2022. Retrieved 8 February 2023. We must, then, examine the words carefully: for we find, if we do so, that that which was made in the image is one thing, and that which is now manifested in wretchedness is another. God created man, it says; "in the image of God created He him" Genesis 1:27 . There is an end of the creation of that which was made in the image: then it makes a resumption of the account of creation, and says, "male and female created He them." I presume that everyone knows that this is a departure from the Prototype: for in Christ Jesus, as the apostle says, there is neither male nor female. Yet the phrase declares that man is thus divided.
  27. ^ Behr, John (2017). "Introduction". Origen: On First Principles (Oxford Early Christian Texts). Oxford, UK: Oxford University Press (published 7 February 2018). ISBN 9780199684021.
  28. ^ Wood, Jordan Daniel (2022). The Whole Mystery of Christ: Creation as Incarnation in Maximus Confessor. Notre Dame, IN: Notre Dame Press. pp. ix–x, 16. ISBN 9780268203474.
  29. ^ Davies, Paul (1989). "Introduction". Physics and Philosophy: The Revolution in Modern Science. Penguin Books. As Heisenberg remarks, the idea that time does not stretch far back for all eternity but was created with the universe was anticipated in the fifth century by St Augustine. There is thus a scientific counterpart to the creation ex nihilo of Christian tradition.
  30. ^ Barr, Stephen M. "St. Augustine's Relativistic Theory of Time". Church Life Journal. Retrieved 2023-04-06.
  31. ^ Tornau, Christian(2020), Zalta, Edward N.(2020), "Saint Augustin", Stanford Encyclopedia of Philosophy(2020년 여름), 형이상학연구소, Stanford University는 "하나님은 시간 속에서 창조하는 것이 아니라 변화 가능한 존재와 함께 시간을 창조하는 것이며, 스스로 시간을 창조합니다"(고백11)를 회수했다.16; De Genesi ad litteram 5.5.12; 영원과 시간의 구분은 Platonic, cf.티마이오스 37c-38b; 플로티누스, 에니어스 III.7.1)"
  32. ^ "Augustine on Time: Human Time, Divine Eternity, and Why the Former is Really the Latter". www.csueastbay.edu. Retrieved 2023-04-06.
  33. ^ "St. Augustine on Time" (PDF). Center for Promoting Ideas.
  34. ^ Aquinas, Thomas (1947). "first part, question 46, article 3". Summa Theologiae. Translated by Fathers of the English Dominican Province. Benziger Bros.
  35. ^ Bimson, John J. (April 2006). "Universalising idealism: the Cross-Cultural Case of Russian Religious Thought". Science & Christian Belief. 18 (1): 63–81.
  36. ^ Williams, N. P. (1927). The Ideas of the Fall and of Original Sin: a Historical and Critical Study. London, UK: Longmans, Green and Co. p. xxxiv, 523-524.
  37. ^ Hepburn, Ronald W. (1973). "Cosmic Fall". In Wiener, Philip P. (ed.). Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas: Volume 1. New York, New York: Charles Scribner's Sons. pp. 504–513.
  38. ^ Hepburn, Ronald W. (1973). "Cosmic Fall". In Wiener, Philip P. (ed.). Dictionary of the History of Ideas: Studies of Selected Pivotal Ideas: Volume 1. New York, New York: Charles Scribner's Sons. pp. 504–513. C. C. J. Webb ('Problems in the Relations of God and Man', 1911, page 270) saying that 'superhuman evil wills exist and have injuriously affected the environment of humanity as a whole' as well as Dom Illtyd Trethowancould ('An Essay in Christian Philosophy', 1954, page 128) from a Roman Catholic standpoint saying that 'sin... started with the angels' as a result of their fall and that this, 'we may suppose, was a disorganization of the material universe, over which, according to a reasonable theory, the angels had charge'.
  39. ^ Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 105, 152. ISBN 9780802839152. The fall of part of the angels does not change anything in the original fullness of this world. ...Even though we have no direct knowledge of God's commandments in the angelic world prior to the fall of Satan, we can suppose that the angels knew an analogous situation 'under the law,' where their freedom was put to the test, a freedom that would cease to exist in the later state of spiritual maturity and experience. The holy angels are now beyond good and evil: freedom as choice has been transcended, for their choice has been made.
  40. ^ Hart, David Bentley (2005). The Doors of the Sea: Where Was God in the Tsunami?. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 2, 22, 62–63. ISBN 9780802829764. Very few of those who live at the upper periphery of the Indian Ocean doubt that, among the many supernal powers keeping watch over those waters—benign or capricious, transcendent or local, omnipotent or merely mighty—there is at least one who is able to govern their tides and turbulences and to keep the sea within its appointed bounds. ...Enslaved creation to spiritual and terrestrial powers hostile to God. ...We live in an umbratile interval between creation in its fullness and the nothingness from which it was called, that the universe languishes in bondage to the "powers" and "principalities" of this age, which never cease in their enmity toward the Kingdom of God. ...It is a patristic notion (developed with extraordinary profundity by Maximus the Confessor) that humanity was created as the methorios (the boundary or frontier) between the physical and the spiritual realms, or as the priesthood of creation that unites earth to heaven, and that thus, in the fall of man, all of material existence was made subject to the dominion of death. To say that God elects to fashion rational creatures in his image, and so grants them the freedom to bind themselves and the greater physical order to another master—to say that he who sealed up the doors of the sea might permit them to be opened again by another, more reckless hand—is not to say that God's ultimate design for his creatures can be thwarted. It is to acknowledge, however, that his will can be resisted by a real and (by his grace) autonomous force of defiance, or can be hidden from us by the history of cosmic corruption, and that the final realization of the good he intends in all things has the form (not simply as a dramatic fiction, for our edification or his glory, nor simply as a paedagogical device on his part, but in truth) of a divine victory.
  41. ^ "The Theology of the Body: an Education in Being Human". Archived from the original on 11 June 2022.
  42. ^ Hart, David Bentley (12 March 2023). "A Gregorian Interview". Leaves in the Wind. Archived from the original on 14 March 2023. Retrieved 14 March 2023. [Starting at 1:13:08:] Moral evil has no essence of its own, so it can only exist as a fabrication of the will continuing to will defectively. And according to tradition, even natural evil is the result of a world that's fallen into death. Somehow, that too follows from the creation of moral evil. So in Christian tradition, you don't just accept 'the world as it is.' You take 'the world as it is' as a broken, shadowy remnant of what it should have been. But obviously wherever this departure from the divine happened, or whenever, it didn't happen within terrestrial history. Now, plenty will argue: 'Oh no. It really happened within history.' No, it really didn't. This world, as we know it, from the Big Bang up until today, has been the world of death.
  43. ^ Hart, David Bentley (2005). The Doors of the Sea: Where Was God in the Tsunami?. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 95–96. ISBN 9780802829764. What might seem most offensively or perhaps risibly eccentric about this book, to certain theologically literate readers at least, is the subtle (or not so subtle) current of what looks like a slight sympathy for Gnosticism running through it. I admit that it is my conviction that there are certain notable respects in which ancient Gnosticism was far nearer to the religious vision of the New Testament than are many now well-established forms of Christian belief (which does not of course preclude the opposite also being true). If nothing else, the Gnostics of the early centuries inhabited the same imaginative and spiritual universe as the earliest Christians: they no more than Paul took the principalities and powers and elements of this world as myths or allegories; they no less than Paul proclaimed themselves free from the tyranny of the "god of this world:" And, like Paul or the author of John's Gospel, the Gnostics understood spiritual liberation as something subversive of the order of "this cosmos;" a manumission from the sway of the ancient terrestrial and celestial powers, a glorious escape from the kingdom of death. Any Christian who has not felt at least an occasional stirring of the pathos of Gnosticism—at the thought, for instance, of a small girl weeping in torment in the darkness—and of a rage against the fashion of this world, and of a mysterious yearning for another and perfect world, at once strange and familiar, cannot in all likelihood fully appreciate the spiritual and moral sensibility of the New Testament. But slight sympathy should not be mistaken for profound admiration. Despite the brave attempts of some of Gnosticism's modern apologists to treat its various systems as ingenious allegories, Gnosticism's chief distinctions (apart from its visible streak of adolescent callousness toward those who are not among the elect) were its lack of metaphysical sophistication, its consequent reliance upon absurd mythologies, and the philosophically incoherent dualism to which these things led. There is nothing in the literary remains of Gnosticism that approaches the subtlety, speculative profundity, or symbolic genius of the Gospel of John, for instance, nothing that demonstrates any awareness of the logically necessary unity of being, no hint of an understanding that everything that exists must flow from the same creative source, the same transcendent Logos, and must therefore be essentially good and inalienable from the God who made it.
  44. ^ Southgate, Christopher (2008). The Groaning of Creation. Louisville, Kentucky: Westminster John Knox Press. pp. 32–34. ISBN 9780664230906.
  45. ^ Bulgakov, Sergei (2001). "Evil". The Bride of the Lamb. Translated by Jakim, Boris. Grand Rapids, Michigan: Wm. B. Eerdmans. pp. 148–149. ISBN 9780802839152. Creaturely being allows the existence of different possibilities, which are not equivalent, even if their integral gives a positive and desired result. The mere presence of different possibilities already signifies that none of them are infallible, or perfect, that all are in a state of seeking. Perfection is what is sought by, not given to, creatures, who do not know the chef d'oeuvre, and this is not only because of sin but primarily because of creatureliness. It is precisely in this sense (in what other?) that Scripture speaks about angels: "His angels he [God] charged with folly" (Job 4:18). The service of the holy angels, free of evil and sinfulness, can contain errors and deficiencies simply as a result of creaturely limitedness and therefore imperfection. This limitedness of creatures and the resulting non-infallible state in the absence of the chef d'oeuvre are also manifested in creaturely creativity. Even if evil had not entered into the world, this possibility and presence of creaturely errors and imperfections would have been inevitable. Of course, we have in mind here precisely the creaturely aspect of the world's becoming, but the latter is not limited to this aspect. It also includes the divine participation of providence with its infallibility in relation to creaturely errors and limitedness. Thus, from the side of nature, creaturely creativity entails not only the possibility but even the inevitability of errors, which, in themselves, are not yet evil but prepare a place for evil. In itself, the creativity of creatures is the work of God's love and condescension, which entrusts to the limited powers of creatures the fulfillment of God's will "both in heaven and on earth.
  46. ^ Green, Rev. Peter (1920). The Problem of Evil: Being an Attempt to Shew That the Existence of Sin and Pain in the World is not Inconsistent with the Goodness and Power of God. London, UK: Longmans, Green and Co.
  47. ^ "REVIEWS OF BOOKS: PUSEY HOUSE TEACHING: The Problem of Evil" (PDF). The Churchman: 344–345. 1920. Archived from the original (PDF) on 18 June 2022.
  48. ^ Rodzianko, Bishop Basil (1996). "Modern Cosmology and Ancient Theology [Excerpt from book: The Theory of the Big Bang and the Faith of the Fathers]". Bishop Basil (Rodzianko). Translated by Swezey, Marilyn. Archived from the original on 12 August 2012. Retrieved 5 February 2023.
  49. ^ Rodzianko, Bishop Basil (1996). "Introduction from the book: The Theory of the Big Bang and the Faith of the Fathers". Bishop Basil (Rodzianko). Archived from the original on 14 August 2022. Retrieved 5 February 2023.
  50. ^ Rodzianko, Bishop Basil (1996). "Part 1: Cosmology and theology from the book: The Theory of the Big Bang and the Faith of the Fathers". Bishop Basil (Rodzianko). Archived from the original on 14 August 2022. Retrieved 5 February 2023.
  51. ^ Rodzianko, Bishop Basil (1996). "Part 2: Cappadocian theology from the book: The Theory of the Big Bang and the Faith of the Fathers". Bishop Basil (Rodzianko). Archived from the original on 14 August 2022. Retrieved 5 February 2023.
  52. ^ Witham, Larry (17 September 2019). "Remembering Bishop Basil Rodzianko: 1915-1999". Orthodox Church in America. Archived from the original on 13 February 2023. Retrieved 17 February 2023. On one of his visits to Russia in 1990, he spent almost half a year at the Holy Trinity Sergius Monastery, where he conducted research at the library and delivered a course of lectures. As a result of this stay, he completed his book "The Theory of the Big Bang and the Faith of the Holy Fathers" (published in 1996).
  53. ^ Khramov, Alexander V. (January 2017). "Fitting Evolution into Christian Belief: An Eastern Orthodox Approach" (PDF). International Journal of Orthodox Theology. Archived (PDF) from the original on 22 August 2022. Retrieved 5 February 2023.
  54. ^ Armstrong, David (26 August 2021). "Paul's Adam and Paul's Christ". A Perennial Digression. Archived from the original on 3 July 2022. Retrieved 5 February 2023.
  55. ^ Khramov, Alexander V. (2019). Обезьяна и Адам: Может ли христианин быть эволюционистом? (Monkey and Adam: Can a Christian be an Evolutionist?). Никея (Nikea). Archived from the original on 12 September 2022. Retrieved 5 February 2023.
  56. ^ Sidorov, Daniil (19 February 2019). "Paleontologist Alexander Khramov: For my brain, the existence of God is obvious". Tatyana's Day magazine. Archived from the original on 7 December 2022. Retrieved 7 February 2023.
  57. ^ "Issues in Theology". Esxatos. 2019. Archived from the original on 16 January 2023. Retrieved 7 February 2023. Khramov's book was reviewed twice in 2019 for the Russian journal Issues in Theology by Archpriest Belomytsev I. A. Oleg Mumrikov (Volume 1, No. 1) and by Alexey Gaginsky (Volume 2, No. 2). Gaginsky says that Khramov's book 'proposes a middle way called alterism' between 'fundamentalist creationism and theistic evolutionism.'