Aristotle East and West

Bradshaw, David

doi:10.1017/cbo9780511482489

Cited by 146 publications

(13 citation statements)

References 87 publications

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“…Breck's book is the most extensive discussion of the Orthodox approach to scripture of which I am aware. Bradshaw (2004), ch. 10 contends that it is the Christian East's employment of the concept of synergy that sets apart its thinking from the main lines of Western Christian thought.…”

Section: Notesmentioning

confidence: 99%

On the religious worth of bodily liturgical action

Cuneo

2017

Rel. Stud.

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A striking feature of the Eastern Orthodox liturgies is how much movement and touching occurs during their performance. For example, when participants in these liturgies enter into a church building, they do not simply look at the icons; they typically venerate them by kissing them. Call events such as these scripted movement-touching sequences. The question I pursue in this article is why movement-touching sequences play such prominent roles in the performance of the Eastern liturgies. The answer I offer is that the performance of these actions has religious worth. I then consider two models that attempt to explain why the performance of scripted movement-touching sequences has religious worth. After exploring and rejecting what I call the instrumentalist model, I develop what I term the authorization-appropriation model of the composition of the church's liturgies. According to this model, the religious worth of scripted bodily liturgical action lies (in part) in the fact that God has both authorized the composition of and appropriated the liturgical scripts that prescribe the performance of such actions.

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Section: Notesmentioning

confidence: 99%

On the religious worth of bodily liturgical action

Cuneo

2017

Rel. Stud.

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“…2 This new mode of discourse is apophasis, an attempt to "state" the aporia of transcendence by disrupting the rules and conventions of ordinary language. Apophatic discourse therefore goes beyond "apophatic theory," performing the ineffability of some 1 While Mystical Languages of Unsaying has received a number of book reviews, a May 2009 search with the databases Academic Search Complete, ATLA Religion Database, JSOTR, and Philosopher's Index reveals no extensive (i.e., at least article length) critical analyses of it. 2 For the argument that Sells's description of this second response is "unnuanced and oversimplified" as well as the claim that Sells's portrayal of this third response is extreme, see [10].…”

Section: The Techniques and Rules Of Apophasis: Exposition And Emendamentioning

confidence: 99%

“…17 And since all the hoion-marked terms above involve the dynamics of emanation, 18 this narrative isotopy concerns more 15 Here, David Bradshaw says that Plotinus embraces the notion that the One is "supreme energeia," though at the apparent cost of importing "minimal duality" into the One [1, p. 87]. Bradshaw's believes that we need to understand this state as one that is absent of both experiential and ontological duality [1]. 16 Here, Bradshaw believes that the One generates Nous through its "supreme energeia," which is epekeina energeias qua prōtē energeias [1, pp.…”

Section: Figure 1: Umberto Eco's Eight Isotopy Typesmentioning

confidence: 99%

“…Fifteen years later, however, Mystical Languages of Unsaying has yet to receive an extensive analysis, let alone a structural implementation. 1 This essay aims to fill the first of these lacunae, undertaking a critical analysis of Sells's project, in order to call for a positive implementation of Sells's project. Note that this analysis will be critical, for it is my opinion that Sells's project is deeply flawed as it stands.…”

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Ineffability Performance: Critique and Call

Knepper¹

2010

Logic in Religious Discourse

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Although Michael Sells's Mystical Languages of Unsaying (1994) seemed poised to redirect the future of mysticism studies, fifteen years after its publication it has yet to receive an extensive critical analysis or positive structural implementation. This essay undertakes the former in order to prepare for the latter. After clarifying Sells's basic thesis that apophatic discourse performs ineffability through linguistic-rule violation, it offers two critiques of Sells's specific claims: apophatic discourse cannot violate (all) linguistic rules if it is to succeed at showing the ineffability of something; apophatic discourse does not therefore reenact an (absolutely) ineffable mystical experience. It then calls for an implementation of Sells's general method that turns from the overtired and intractable question about the ineffability of mystical experience to the analysis of both the grammatical techniques and rules by which ineffability is expressed and the intra-and inter-religious patterns that show up in these techniques and rules.The year 1994 witnessed the publication of a work that promised to transform the future of mysticism studies: Michael Sells's Mystical Languages of Unsaying [13]. Rejecting the category of experience, at least in name, Mystical Languages of Unsaying turned from the hackneyed question of whether mystical experience was really ineffable to the novel issue of how claims of ineffability actually get expressed. Here, Sells argued that certain mystics, recognizing the logical problems pertaining to flat assertions of ineffability, opted instead to "perform ineffability" through the violation of linguistic rules, thereby showing how some language in fact cannot articulate the "object" in question. Then, Sells Brought to you by | Stockholms Universitet Authenticated Download Date | 10/6/15 11:15 AM

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“…Concilii actiones I-XVIII 11.444-446.9 For a summary of this controversy and the theology of its main protagonist, Gregory Palamas, seeMeyendorff (1964). For a spirited defense of the essence-energies distinction in God, seeBradshaw (2004).…”

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confidence: 99%

Defining and Supplementing Conciliar Trinitarianism

Torrance

2020

TheoLogica

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This article constitutes a brief reply to Timothy Pawl's clear and insightful article on Conciliar Trinitarianism (defined as the Trinitarian theology of the Ecumenical Councils from Nicaea I to Nicaea II). The two basic arguments of that article (regarding the relationship between divine persons and divine nature and the debate over possible subordinationism) are celebrated rather than challenged. I instead offer three short comments. The first concerns the limited nature of the conciliar texts for the articulation of highly developed Trinitarian theology, and thus the question of methodology as it applies to Conciliar Trinitarianism. The second comment argues that the question of strict identity in the Godhead can be extended beyond the relationship of divine person and divine nature to the question of divine nature and divine power, will, and energy. The third comment argues that Pawl gives undue weight to a line from Cyril of Alexandria for a discussion of the Holy Spirt's mode of origination, and not enough weight to the clause related to the Holy Spirit articulated at the First Council of Constantinople, which recurs in one way or another at each of the subsequent Ecumenical Councils, up to and including Nicaea II. These three comments serve more as a supplement than a challenge to Pawl's original article, providing three further avenues for scholarly deliberation on the matter of Conciliar Trinitarianism.

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Aristotle East and West

Cited by 146 publications

References 87 publications

On the religious worth of bodily liturgical action

On the religious worth of bodily liturgical action

Ineffability Performance: Critique and Call

Defining and Supplementing Conciliar Trinitarianism

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