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Christian contemplation, from contemplatio (Latin; Greek θεωρία, Theoria), refers to several Christian practices which aim at "looking at", "gazing at", "being aware of" God or the Divine. It includes several practices and theological concepts, and until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria.
Christianity took up the use of both the Greek (theoria) and Latin (contemplatio, contemplation) terminology to describe various forms of prayer and the process of coming to know God. Eastern and Western traditions of Christianity grew apart as they incorporated the general notion of theoria into their respective teachings.
The Catechism of the Catholic Church states that, "the Christian tradition comprises three major expressions of the life of prayer: vocal prayer, meditation, and contemplative prayer. They have in common the recollection of the heart."Three stages are discerned in contemplative practice, namely purgative contemplation, contemplation proper, and the vision of God.
The Greek theoria (θεωρία), from which the English word "theory" (and "theatre") is derived, meant "contemplation, speculation, a looking at, things looked at", from theorein (θεωρεῖν) "to consider, speculate, look at", from theoros (θεωρός) "spectator", from thea (θέα) "a view" + horan (ὁρᾶν) "to see".It expressed the state of being a spectator. Both Greek θεωρία and Latin contemplatio primarily meant looking at things, whether with the eyes or with the mind.
Commenting on Aristotle's view of the lack of practical usefulness of the contemplation of theoria, Orthodox theologian Fr. Andrew Louth said:
The word theoria is derived from a verb meaning to look, or to see: for the Greeks, knowing was a kind of seeing, a sort of intellectual seeing. Contemplation is, then, knowledge, knowledge of reality itself, as opposed to knowing how: the kind of know-how involved in getting things done. To this contrast between the active life and contemplation there corresponds a distinction in our understanding of what it is to be human between reason conceived as puzzling things out, solving problems, calculating and making decisions - referred to by the Greek words phronesis and dianoia, or in Latin by ratio - and reason conceived as receptive of truth, beholding, looking - referred to by the Greek words theoria or sophia (wisdom) or nous (intellect), or in Latin intellectus. Augustine expressed this distinction by using scientia for the kind of knowledge attained by ratio, and sapientia, wisdom, for the kind of knowledge received by intellectus. Human intelligence operates at two levels: a basic level concerned with doing things, and another level concerned with simply beholding, contemplating, knowing reality.
According to William Johnston, until the sixth century the practice of what is now called mysticism was referred to by the term contemplatio, c.q. theoria.According to Johnston, "[b]oth contemplation and mysticism speak of the eye of love which is looking at, gazing at, aware of divine realities."
Several scholars have demonstrated similarities between the Greek idea of theoria and the Indian idea of darśana (darshan), including Ian Rutherfordand Gregory Grieve.
The term theoria was used by the ancient Greeks to refer to the act of experiencing or observing, and then comprehending through nous .
For Plato, what the contemplative (theoros) contemplates (theorei) are the Forms, the realities underlying the individual appearances, and one who contemplates these atemporal and aspatial realities is enriched with a perspective on ordinary things superior to that of ordinary people.Philip of Opus viewed theoria as contemplation of the stars, with practical effects in everyday life similar to those that Plato saw as following from contemplation of the Forms.
Aristotle, on the other hand, separated the spectating of theoria from practical purposes, and saw it as an end in itself, the highest activity of man.To indicate that it is the philosopher who devotes himself to pursuits most worthy of a free man, Heraclides of Pontus compared him to a spectator (theoros) at the Olympic spectacle: unlike the other participants, he does not seek either glory, as does the competitor, or money, as does the businessman. Aristotle used the same image:
As we go to the Olympian festival for the sake of the spectacle (θεᾶς), even if nothing more should come of it – for the theoria (θεωρία) itself is more precious than money; and just as we go to theorize (θεωροῦμεν) at the festival of Dionysus not so that we will gain anything from the actors (indeed we pay to see them) … so too the theoria (θεωρία) of the universe must be honoured above all things that are considered to be useful. For surely we would not go to such trouble to see men imitating women and slaves, or athletes fighting and running, and not consider it right to theorize without payment (θεωρεῖν ἀμισθί) the nature and truth of reality.
Indeed, Andrea Wilson Nightingale says that Aristotle considers that those who, instead of pursuing theoria for its own sake, would put it to useful ends would be engaging in theoria in the wrong way,and Richard Kraut says that, for Aristotle, theoretical activity alone has limitless value. Thomas Louis Schubeck says that, in Aristotle's view, the knowledge that guides ethical political activity does not belong to theoria. "Leading a contemplative life can be considered Aristotle's answer to the question what life humans ought to live. … The more humans engage in contemplation, the closer they are to their gods and the more perfect will be their happiness."
Aristotle's view that the best life would be a purely contemplative (intellectual) one was disputed by the Stoics and others, such as the Epicureans, who saw speculation as inferior to practical ethics. Middle Platonism and Neoplatonism considered contemplation superior and saw as its goal the knowledge of God or union with him, so that a "contemplative life" was a life devoted to God rather than to any kind of activity.
In the Enneads of Plotinus, a founder of Neoplatonism, everything is contemplation (theoria)[ citation needed ] and everything is derived from contemplation.[ citation needed ] The first hypostasis, the One, is contemplation[ citation needed ] (by the nous, or second hypostasis)[ failed verification ] in that "it turns to itself in the simplest regard, implying no complexity or need"; this reflecting back on itself emanated (not created)[ failed verification ] the second hypostasis, Intellect (in Greek Νοῦς, Nous), Plotinus describes as "living contemplation", being "self-reflective and contemplative activity par excellence", and the third hypostatic level has theoria. Knowledge of The One is achieved through experience of its power, an experience that is contemplation (theoria) of the source of all things.
Plotinus agreed with Aristotle's systematic distinction between contemplation (theoria) and practice (praxis): dedication to the superior life of theoria requires abstension from practical, active life. Plotinus explained: "The point of action is contemplation. … Contemplation is therefore the end of action" and "Such is the life of the divinity and of divine and blessed men: detachments from all things here below, scorn of all earthly pleasures, the flight of the lone to the Alone."
Contemplative or mystical practice is a longstanding and integral part of the life of Christian churches. In the Eastern Orthodox Churches, the predominant form is hesychasm ("stillness"). In both eastern and western Christianity it is part of mystical practices.
Some Neoplatonic ideas were adopted by Christianity,among them the idea of theoria or contemplation, taken over by Gregory of Nyssa for example. The Brill Dictionary of Gregory of Nyssa remarks that contemplation in Gregory is described as a "loving contemplation", and, according to Thomas Keating, the Greek Fathers of the Church, in taking over from the Neoplatonists the word theoria, attached to it the idea expressed by the Hebrew word da'ath, which, though usually translated as "knowledge", is a much stronger term, since it indicates the experiential knowledge that comes with love and that involves the whole person, not merely the mind. Among the Greek Fathers, Christian theoria was not contemplation of Platonic Ideas nor of the astronomical heavens of Pontic Heraclitus, but "studying the Scriptures", with an emphasis on the spiritual sense.
Later, contemplation came to be distinguished from intellectual life, leading to the identification of θεωρία or contemplatio with a form of prayerdistinguished from discursive meditation in both East and West. Some make a further distinction, within contemplation, between contemplation acquired by human effort and infused contemplation.
In early Christianity the term "mystikos" referred to three dimensions, which soon became intertwined, namely the biblical, the liturgical and the spiritual or contemplative.The biblical dimension refers to "hidden" or allegorical interpretations of Scriptures. The liturgical dimension refers to the liturgical mystery of the Eucharist, the presence of Christ at the Eucharist. The third dimension is the contemplative or experiential knowledge of God.
Under the influence of Pseudo-Dionysius the Areopagite the mystical theology came to denote the investigation of the allegorical truth of the Bible,and "the spiritual awareness of the ineffable Absolute beyond the theology of divine names." Pseudo-Dionysius' Apophatic theology, or "negative theology", exerted a great influence on medieval monastic religiosity. It was influenced by Neo-Platonism, and very influential in Eastern Orthodox Christian theology. In western Christianity it was a counter-current to the prevailing Cataphatic theology or "positive theology".
Theoria enabled the Fathers to perceive depths of meaning in the biblical writings that escape a purely scientific or empirical approach to interpretation.The Antiochene Fathers, in particular, saw in every passage of Scripture a double meaning, both literal and spiritual. As Frances Margaret Young notes, "Best translated in this context as a type of "insight", theoria was the act of perceiving in the wording and "story" of Scripture a moral and spiritual meaning," and may be regarded as a form of allegory,
According to John Romanides, in the teachings of Eastern Orthodox Christianity the quintessential purpose and goal of the Christian life is to attain theosis or 'deification', understood as 'likeness to' or 'union with' God.Theosis is expressed as "Being, union with God" and having a relationship or synergy between God and man. God is the Kingdom of Heaven.
Theosis or unity with God is obtained by engaging in contemplative prayer, the first stage of theoria,which results from the cultivation of watchfulness (Gk: nepsis ). In theoria, one comes to see or "behold" God or "uncreated light," a grace which is "uncreated." In the Eastern Christian traditions, theoria is the most critical component needed for a person to be considered a theologian; however it is not necessary for one's salvation. An experience of God is necessary to the spiritual and mental health of every created thing, including human beings. Knowledge of God is not intellectual, but existential. According to eastern theologian Andrew Louth, the purpose of theology as a science is to prepare for contemplation, rather than theology being the purpose of contemplation.
Theoria is the main aim of hesychasm, which, under the influence of St. Symeon the New Theologian, developed out of the practice of quietism.Symeon believed that direct experience gave monks the authority to preach and give absolution of sins, without the need for formal ordination. While Church authorities also taught from a speculative and philosophical perspective, Symeon taught from his own direct mystical experience, and met with strong resistance for his charismatic approach, and his support of individual direct experience of God's grace. According to John Romanides, this difference in teachings on the possibility to experience God or the uncreated light is at the very heart of many theological conflicts between Eastern Orthodox Christianity and Western Christianity, which is seen to culminate in the conflict over hesychasm.
According to John Romanides, following Vladimir Lossky , Dumitru Stăniloae , Stanley S. Harakas and Archimandrite George, Abbot of the Holy Monastery of St. Gregorios of Mount Athos </ref>in his interpretation of St. Gregory Palamas, the teaching that God is transcendent (incomprehensible in ousia, essence or being), has led in the West to the (mis)understanding that God cannot be experienced in this life. Romanides states that Western theology is more dependent upon logic and reason, culminating in scholasticism used to validate truth and the existence of God, than upon establishing a relationship with God (theosis and theoria). Nikolaos Loudovikos
In the Latin or Western Church terms derived from the Latin word contemplatio such as, in English, "contemplation" are generally used in languages largely derived from Latin, rather than the Greek term theoria. The equivalence of the Latin and Greek termswas noted by John Cassian, whose writings influenced the whole of Western monasticism, in his Conferences. However, Catholic writers do sometimes use the Greek term.
In discursive meditation, mind and imagination and other faculties are actively employed in an effort to understand our relationship with God. </ref> There is no clear-cut boundary between Christian meditation and Christian contemplation, and they sometimes overlap. Meditation serves as a foundation on which the contemplative life stands, the practice by which someone begins the state of contemplation.In contemplative prayer, this activity is curtailed, so that contemplation has been described as "a gaze of faith", "a silent love".
John of the Cross described the difference between discursive meditation and contemplation by saying:
The difference between these two conditions of the soul is like the difference between working, and enjoyment of the fruit of our work; between receiving a gift, and profiting by it; between the toil of travelling and the rest of our journey's end".
Mattá al-Miskīn, an Oriental Orthodox monk has posited:
Meditation is an activity of one's spirit by reading or otherwise, while contemplation is a spontaneous activity of that spirit. In meditation, man's imaginative and thinking power exert some effort. Contemplation then follows to relieve man of all effort. Contemplation is the soul's inward vision and the heart's simple repose in God.
An exercise long used among Christians for acquiring contemplation, one that is "available to everyone, whether he be of the clergy or of any secular occupation",is that of focusing the mind by constant repetition a phrase or word. Saint John Cassian recommended use of the phrase "O God, make speed to save me: O Lord, make haste to help me". Another formula for repetition is the name of Jesus. or the Jesus Prayer, which has been called "the mantra of the Orthodox Church", although the term "Jesus Prayer" is not found in the Fathers of the Church. The author of The Cloud of Unknowing recommended use of a monosyllabic word, such as "God" or "Love".
The Jesus Prayer, which, for the early Fathers, was just a training for repose,the later Byzantines developed into hesychasm, a spiritual work of its own, attaching to it technical requirements and various stipulations that became a matter of serious theological controversy, and are still of great interest to Byzantine, Russian and other eastern churches. While he maintains his practice of the Jesus Prayer, the Hesychast cultivates nepsis , watchful attention. Sobriety contributes to this mental askesis that rejects tempting thoughts; it puts a great emphasis on focus and attention. The Hesychast is to pay extreme attention to the consciousness of his inner world and to the words of the Jesus Prayer, not letting his mind wander in any way at all. The Jesus Prayer invokes an attitude of humility essential for the attainment of theoria. The Jesus Prayer is also invoked to pacify the passions, as well as the illusions that lead a person to actively express these passions. The worldly, neurotic mind is habitually accustomed to seek perpetuation of pleasant sensations and to avoid unpleasant ones. This state of incessant agitation of the mind is attributed to the corruption of primordial knowledge and union with God (the Fall of Man and the defilement and corruption of consciousness, or nous ). According to St. Theophan the Recluse, though the Jesus Prayer has long been associated with the Prayer of the Heart, they are not synonymous.
Methods of prayer in the Roman Catholic Church include recitation of the Jesus Prayer, which "combines the Christological hymn of Philippians 2:6-11 with the cry of the publican (Luke 18:13) and the blind man begging for light (Mark 10:46-52). By it the heart is opened to human wretchedness and the Saviour's mercy";invocation of the holy name of Jesus; recitation, as recommended by Saint John Cassian, of "O God, come to my assistance; O Lord, make haste to help me" or other verses of Scripture; repetition of a single monosyllabic word, as suggested by the Cloud of Unknowing, such as "God" or "Love"; the method used in Centering Prayer; the use of Lectio Divina. In modern times, centering prayer, which is also called "Prayer of the heart" and "Prayer of Simplicity," has been popularized by Thomas Keating, drawing on Hesychasm and the Cloud of Unknowing. The practice of contemplative prayer has also been encouraged by the formation of associations like The Julian Meetings and the Fellowship of Meditation.
According to the standard ascetic formulation of this process, as formulated by Dionysius the Pseudo-Areopagite,there are three stages:
Purification and illumination of the noetic faculty are preparations for the vision of God. Without this preparations it is impossible for man's selfish love to be transformed into selfless love. This transformation takes place during the higher level of the stage of illumination called theoria, literally meaning vision, in this case vision by means of unceasing and uninterrupted memory of God. Those who remain selfish and self-centered with a hardened heart, closed to God's love, will not see the glory of God in this life. However, they will see God's glory eventually, but as an eternal and consuming fire and outer darkness.
In the advance to contemplation Augustine spoke of seven stages:
Saint Teresa of Avila described four degrees or stages of mystical union:
The first three are weak, medium, and the energetic states of the same grace. The transforming union differs from them specifically and not merely in intensity. It consists in the habitual consciousness of a mysterious grace which all shall possess in heaven: the anticipation of the Divine nature. The soul is conscious of the Divine assistance in its superior supernatural operations, those of the intellect and the will. Spiritual marriage differs from spiritual espousals inasmuch as the first of these states is permanent and the second only transitory.
In the Orthodox Churches, theosis results from leading a pure life, practicing restraint and adhering to the commandments, putting the love of God before all else. This metamorphosis (transfiguration) or transformation results from a deep love of God. Saint Isaac the Syrian says that "Paradise is the love of God, in which the bliss of all the beatitudes is contained," and that "the tree of life is the love of God" (Homily 72). Theoria is thus achieved by the pure of heart who are no longer subject to the afflictions of the passions. It is a gift from the Holy Spirit to those who, through observance of the commandments of God and ascetic practices (see praxis, kenosis, Poustinia and schema), have achieved dispassion.
Purification precedes conversion and constitutes a turning away from all that is unclean and unwholesome. This is a purification of mind and body. As preparation for theoria, however, the concept of purification in this three-part scheme refers most importantly to the purification of consciousness (nous), the faculty of discernment and knowledge (wisdom), whose awakening is essential to coming out of the state of delusion that is characteristic of the worldly-minded. After the nous has been cleansed, the faculty of wisdom may then begin to operate more consistently. With a purified nous, clear vision and understanding become possible, making one fit for contemplative prayer.
In the Eastern Orthodox ascetic tradition called hesychasm, humility, as a saintly attribute, is called Holy Wisdom or sophia. Humility is the most critical component to humanity's salvation.Following Christ's instruction to "go into your room or closet and shut the door and pray to your father who is in secret" (Matthew 6:6), the hesychast withdraws into solitude in order that he or she may enter into a deeper state of contemplative stillness. By means of this stillness, the mind is calmed, and the ability to see reality is enhanced. The practitioner seeks to attain what the apostle Paul called 'unceasing prayer'.
Some Eastern Orthodox theologians object to what they consider an overly speculative, rationalistic, and insufficiently experiential nature of Roman Catholic theology.and confusion between different aspects of the Trinity.
In the Orthodox Churches, noetic prayer is the first stage of theoria.Theoria proper is the vision of God, which is beyond conceptual knowledge, like the difference between reading about the experience of another, and reading about one's own experience.
In the Roman Catholic Church, in natural or acquired contemplation there is one dominant thought or sentiment which recurs constantly and easily (although with little or no development) amid many other thoughts, beneficial or otherwise. The prayer of simplicityoften has a tendency to simplify itself even in respect to its object, leading one to think chiefly of God and of his presence, but in a confused manner. Definitions similar to that of Saint Alphonsus Maria de Liguori are given by Adolphe Tanquerey ("a simple gaze on God and divine things proceeding from love and tending thereto") and Saint Francis de Sales ("a loving, simple and permanent attentiveness of the mind to divine things").
In the words of Saint Alphonsus Maria de Liguori, acquired contemplation "consists in seeing at a simple glance the truths which could previously be discovered only through prolonged discourse": reasoning is largely replaced by intuition and affections and resolutions, though not absent, are only slightly varied and expressed in a few words. Similarly, Saint Ignatius of Loyola, in his 30-day retreat or Spiritual Exercises beginning in the "second week" with its focus on the life of Jesus, describes less reflection and more simple contemplation on the events of Jesus' life. These contemplations consist mainly in a simple gaze and include an "application of the senses" to the events, 121 to further one's empathy for Jesus' values, "to love him more and to follow him more closely." :104:
Natural or acquired contemplation has been compared to the attitude of a mother watching over the cradle of her child: she thinks lovingly of the child without reflection and amid interruptions. The Catechism of the Catholic Church states:
What is contemplative prayer? St. Teresa answers: 'Contemplative prayer [oración mental] in my opinion is nothing else than a close sharing between friends; it means taking time frequently to be alone with him who we know loves us.' Contemplative prayer seeks him 'whom my soul loves'. It is Jesus, and in him, the Father. We seek him, because to desire him is always the beginning of love, and we seek him in that pure faith which causes us to be born of him and to live in him. In this inner prayer we can still meditate, but our attention is fixed on the Lord himself.
In the Orthodox Churches, the highest theoria, the highest consciousness that can be experienced by the whole person, is the vision of God.God is beyond being; He is a hyper-being; God is beyond nothingness. Nothingness is a gulf between God and man. God is the origin of everything, including nothingness. This experience of God in hypostasis shows God's essence as incomprehensible, or uncreated. God is the origin, but has no origin; hence, he is apophatic and transcendent in essence or being, and cataphatic in foundational realities, immanence and energies. This ontic or ontological theoria is the observation of God.
A nous in a state of ecstasy or ekstasis, called the eighth day, is not internal or external to the world, outside of time and space; it experiences the infinite and limitless God. –34). Insight into being and becoming (called noesis) through the intuitive truth called faith, in God (action through faith and love for God), leads to truth through our contemplative faculties. This theory, or speculation, as action in faith and love for God, is then expressed famously as "Beauty shall Save the World". This expression comes from a mystical or gnosiological perspective, rather than a scientific, philosophical or cultural one.Nous is the "eye of the soul" (Matthew 6:22
In the Roman Catholic Church, infused or higher contemplation, also called intuitive, passive or extraordinary, is a supernatural gift by which a person's mind will become totally centered on God.It is a form of mystical union with God, a union characterized by the fact that it is God, and God only, who manifests himself. Under this influence of God, which assumes the free cooperation of the human will, the intellect receives special insights into things of the spirit, and the affections are extraordinarily animated with divine love. This union that it entails may be linked with manifestations of a created object, as, for example, visions of the humanity of Christ or an angel or revelations of a future event, etc. They include miraculous bodily phenomena sometimes observed in ecstatics.
In the Roman Catholic Church, infused contemplation, described as a "divinely originated, general, non-conceptual, loving awareness of God", is, according to Thomas Dubay, the normal, ordinary development of discursive prayer, which it gradually replaces.He writes:
It is a wordless awareness and love that we of ourselves cannot initiate or prolong. The beginnings of this contemplation are brief and frequently interrupted by distractions. The reality is so unimposing that one who lacks instruction can fail to appreciate what exactly is taking place. Initial infused prayer is so ordinary and unspectacular in the early stages that many fail to recognize it for what it is. Yet with generous people, that is, with those who try to live the whole Gospel wholeheartedly and who engage in an earnest prayer life, it is common.
Dubay considers infused contemplation as common only among "those who try to live the whole Gospel wholeheartedly and who engage in an earnest prayer life". Other writers view contemplative prayer in its infused supernatural form as far from common. John Baptist Scaramelli, reacting in the 17th century against quietism, taught that asceticism and mysticism are two distinct paths to perfection, the former being the normal, ordinary end of the Christian life, and the latter something extraordinary and very rare.Jordan Aumann considered that this idea of the two paths was "an innovation in spiritual theology and a departure from the traditional Catholic teaching". And Jacques Maritain proposed that one should not say that every mystic necessarily enjoys habitual infused contemplation in the mystical state, since the gifts of the Holy Spirit are not limited to intellectual operations.
In the Orthodox Churches, theoria is regarded to lead to true spiritual knowledge, in contrast to the false or incomplete knowledge of rational thought, c.q. conjecture, speculation,dianoia , stochastic and dialectics). After illumination or theoria, humanity is in union with God and can properly discern, or have holy wisdom. Hence theoria, the experience or vision of God, silences all humanity.
The most common false spiritual knowledge is derived not from an experience of God, but from reading another person's experience of God and subsequently arriving at one's own conclusions, believing those conclusions to be indistinguishable from the actual experienced knowledge.
False spiritual knowledge can also be iniquitous, generated from an evil rather than a holy source. The gift of the knowledge of good and evil is then required, which is given by God. Humanity, in its finite existence as created beings or creatures, can never, by its own accord, arrive at a sufficiently objective consciousness. Theosis is the gradual submission of a person to the good, who then with divine grace from the person's relationship or union with God, attains deification. Illumination restores humanity to that state of faith existent in God, called noesis , before humanity's consciousness and reality was changed by their fall.
In the orthodox Churches, false spiritual knowledge is regarded as leading to spiritual delusion (Russian prelest, Greek plani), which is the opposite of sobriety. Sobriety (called nepsis) means full consciousness and self-realization (enstasis), giving true spiritual knowledge (called true gnosis).Prelest or plani is the estrangement of the person to existence or objective reality, an alienation called amartía. This includes damaging or vilifying the nous, or simply having a non-functioning noetic and neptic faculty.
Evil is, by definition, the act of turning humanity against its creator and existence. Misotheism, a hatred of God, is a catalyst that separates humanity from nature, or vilifies the realities of ontology, the spiritual world and the natural or material world. Reconciliation between God (the uncreated) and man is reached through submission in faith to God the eternal, i.e. transcendence rather than transgression(magic).
The Trinity as Nous, Word and Spirit (hypostasis) is, ontologically, the basis of humanity's being or existence. The Trinity is the creator of humanity's being via each component of humanity's existence: origin as nous (ex nihilo), inner experience or spiritual experience, and physical experience, which is exemplified by Christ (logos or the uncreated prototype of the highest ideal) and his saints. The following of false knowledge is marked by the symptom of somnolence or "awake sleep" and, later, psychosis.Theoria is opposed to allegorical or symbolic interpretations of church traditions.
In the Orthodox practice, once the stage of true discernment (diakrisis) is reached (called phronema), one is able to distinguish false gnosis from valid gnosis and has holy wisdom. The highest holy wisdom, Sophia, or Hagia Sophia, is cultivated by humility or meekness, akin to that personified by the Theotokos and all of the saints that came after her and Christ, collectively referred to as the ecclesia or church. This community of unbroken witnesses is the Orthodox Church.
Wisdom is cultivated by humility (emptying of oneself) and remembrance of death against thymos (ego, greed and selfishness) and the passions.Practicing asceticism is being dead to the passions and the ego, collectively known as the world.
God is beyond knowledge and the fallen human mind, and, as such, can only be experienced in his hypostases through faith (noetically). False ascetism leads not to reconciliation with God and existence, but toward a false existence based on rebellion to existence.
Fifteen Carmelite nuns allowed scientists to scan their brains with fMRI while they were meditating, in a state known as Unio Mystica or Theoria.The results showed the regions of the brain that were activated when they considered themselves to be in mystical union with God.
In modern times theoria is sometimes treated as distinct from the meaning given to it in Christianity, linking the word not with contemplation but with speculation. Boethius (c. 480–524 or 525) translated the Greek word theoria into Latin, not as contemplatio but as speculatio, and theoria is taken to mean speculative philosophy.A distinction is made, more radical than in ancient philosophy, between theoria and praxis, theory and practice.
Gnosis is the common Greek noun for knowledge. The term is used in various Hellenistic religions and philosophies. It is best known from Gnosticism, where it signifies a knowledge or insight into humanity’s real nature as divine, leading to the deliverance of the divine spark within humanity from the constraints of earthly existence.
Hesychasm is a mystical tradition of contemplative prayer in the Eastern Orthodox Church. Based on Jesus's injunction in the Gospel of Matthew that "whenever you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you", hesychasm in tradition has been the process of retiring inward by ceasing to register the senses, in order to achieve an experiential knowledge of God.
The Jesus Prayer, also known as The Prayer, is a short formulaic prayer esteemed and advocated especially within the Eastern churches: "Lord Jesus Christ, Son of God, have mercy on me, a sinner." The prayer has been widely taught and discussed throughout the history of the Orthodox Church. The ancient and original form did not include the words "a sinner", which were added later. It is often repeated continually as a part of personal ascetic practice, its use being an integral part of the eremitic tradition of prayer known as Hesychasm. The prayer is particularly esteemed by the spiritual fathers of this tradition as a method of cleaning and opening up the mind and after this the heart (kardia) and bringing about firstly the Prayer of the Mind or more correctly the Noetic Prayer and after this the Prayer of the Heart. The Prayer of the Heart is considered to be the Unceasing Prayer that the Apostle Paul advocates in the New Testament. Theophan the Recluse regarded the Jesus Prayer stronger than all other prayers by virtue of the power of the Holy Name of Jesus.
In Christian theology, divinization, or theopoesis or theosis, is the transforming effect of divine grace, the spirit of God, or the atonement of Christ. Although it literally means to become divine, or to become god, most Christian denominations do not interpret the doctrine as implying an overcoming of a fundamental metaphysical difference between God and humanity, for example John of the Cross had it: "it is true that its natural being, though thus transformed, is as distinct from the Being of God as it was before".
Whilst in the life of the intellect, 'contemplation', refers to thinking profoundly about something. In the religious life contemplation is a kind of inner vision or seeing, transcendent of the intellect, facilitated by means of practices such as prayer or meditation.
John Savvas Romanides was an Orthodox Christian priest, author and professor who had a distinctive influence on post-war Greek Orthodox theology.
In Palamite theology, there is a distinction between the essence (ousia) and the energies (energeia) of God. It was first formulated by Gregory Palamas (1296–1359) as part of his defense of the Athonite monastic practice of hesychasmos against the charge of heresy brought by the humanist scholar and theologian Barlaam of Calabria.
Vladimir Nikolayevich Lossky was an Eastern Orthodox theologian in exile from Russia. He emphasized theosis as the main principle of Eastern Orthodox Christianity.
Eastern Orthodox theology is the theology particular to the Eastern Orthodox Church. It is characterized by monotheistic Trinitarianism, belief in the Incarnation of the essentially divine Logos or only-begotten Son of God, a balancing of cataphatic theology with apophatic theology, a hermeneutic defined by a polyvalent Sacred Tradition, a concretely catholic ecclesiology, a robust theology of the person, and a principally recapitulative and therapeutic soteriology.
Mystical theology is the branch of theology that explains mystical practices and states, as induced by contemplative practices such as contemplative prayer.
In Eastern Orthodox Christian theology, the Tabor Light is the light revealed on Mount Tabor at the Transfiguration of Jesus, identified with the light seen by Paul at his conversion.
Palamism or the Palamite theology comprises the teachings of Gregory Palamas (c.1296–1359), whose writings defended the Eastern Orthodox notion of Hesychasm against the attack of Barlaam. Followers of Palamas are sometimes referred to as Palamites.
St. Nicodemus the Hagiorite or St. Nicodemus of the Holy Mountain is a saint of the Eastern Orthodox Church. He was an ascetic monk, mystic, theologian, and philosopher. His life's work was a revival of traditional Christian practices and patristic literature. He wrote ascetic prayer literature and influenced the rediscovery of Hesychasm, a method of contemplative prayer from the Byzantine period. He is most famous for his work with St. Macarius of Corinth on the anthology of monastic spiritual writings known as The Philokalia. He was canonized by the Ecumenical Patriarch of Constantinople in 1955.
The Catholic Church and the Eastern Orthodox Church have been in a state of official schism from one another since the East–West Schism of 1054. This schism was caused by historical and language differences, and the ensuing theological differences between the Western and Eastern churches.
Protopresbyter (Archpriest) Fr. George Metallinos was a Greek theologian, priest, historian, author and professor.
Macarius of Corinth [birth name: Macarius Notaras ] was born in Corinth in 1731 and died in Chios in April 1805. St Macarius as Metropolitan bishop of Corinth, was a mystic and spiritual writer who worked to revive and mostly sustain the Orthodox Church under Turkish rule. He is most famous for working with St. Nicodemus of the Holy Mountain in collecting and compiling the ascetic text of the Philokalia.
Nepsis is an important idea in Orthodox Christian theology. It means wakefulness or watchfulness and constitutes a condition of sobriety acquired following a period of catharsis.
Theosis, or deification, is a transformative process whose aim is likeness to or union with God, as taught by the Eastern Orthodox Church and Eastern Catholic Churches. As a process of transformation, theosis is brought about by the effects of catharsis and theoria. According to Eastern Christian teaching, theosis is very much the purpose of human life. It is considered achievable only through a synergy between human activity and God's uncreated energies.
The Triads of Gregory Palamas are a set of nine treatises entitled "Triads For The Defense of Those Who Practice Sacred Quietude" written by Gregory Palamas in response to attacks made by Barlaam. The treatises are called "Triads" because they were organized as three sets of three treatises.
20th century Eastern Orthodox theology has been dominated by neo-Palamism, the revival of St. Palamas and hesychasm. John Behr characterizes Orthodox theology as having been "reborn in the twentieth century." Norman Russell describes Orthodox theology as having been dominated by an "arid scholasticism" for several centuries after the fall of Constantinople. Russell describes the postwar re-engagement of modern Greek theologians with the Greek Fathers, which occurred with the help of diaspora theologians and Western patristic scholars. A significant component of this re-engagement with the Greek Fathers has been a rediscovery of Palamas by Greek theologians; Palamas had previously been given less attention than the other Fathers.
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