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The concepts of “transcendence” and “immanence” in Philosophy and Theology

www.dialogo-conf.com Electronic copy available at: http://ssrn.com/abstract=2772222 Electronic copy available at: http://ssrn.com/abstract=2772222 DIALOGO

Proceedings of the annual Conferences on the Dialogue between Science and Theology

Journal of RCDST (Research Center on the Dialogue between Science & Theology), Ovidius University of Constanta, Journal indexed in the following international Databases:

and subject for evaluation and rating for other Databases DIALOGO CONF 2015 - Supplement -

volume 2 - issue 2 : The concepts of “Transcendence” and “Immanence” in Philosophy and Theology.

Organized by the RCDST - Romania in collaboration with other Institutions from Slovakia - Pakistan - Switzerland - Poland - India - Egypt - Uganda - Jordan - Turkey - Argentina - USA - Canada - Germany

held on March 3, 2016 venue: “Ovidius” University of Constanta, Romania

www.dialogo-conf.com Disclaimer: The views and opinions expressed in this volume do not necessarily represent those of the Dialogo Organizers and are attributable only to the authors of the papers.

Publication Series: DIALOGO Description: (Proceedings of the Conferences on the Dialogue between Science and Theology) ISSN (CD-ROM): 2392 – 9928 ISSN (ONLINE): 2393 – 1744 ISSN (PRINT): 2457 – 9297 ISSN-L: 2392 – 9928 Editors: Fr. lecturer Cosmin Tudor CIOCAN, PhD (Romania) - In-Chief - and Ing. Stefan BADURAS, Ph.D. (Slovak ) Series Publisher: RCDST (Research Center on the Dialogue between Science & Theology), from Ovidius Univesity of Constanta. Romania

Volume2, Issue 2 Title: The concepts of “transcendence” and “immanence” in Philosophy and Theology. subtitle: DIALOGO-CONF 2016 TIPT ISBN: 978-80-554-1208-5 DOI: 10.18638/dialogo.2015.2.2 Published by: EDIS - Publishing Institution of the University of Zilina (DOI issuer) Univerzitna 1, 01026 Zilina - Slovak Republic Pages: 182 Printed on: 100 copies Publishing date: 2016, March 31 Note on the issue: This is a Supplement Issue of the main conference held in November 2015.

*All published papers underwent blind peer review. *All published papers are in English language only. Each paper was assigned to 3 reviewers and went through two-level approval process. * The ideas and opinions expressed in this publication are those of the authors and do not nec- essarily represent the views of RCDST. Authors only hold responsability over their papers and content. Open Access Online archive is available at: http://www.dialogo-conf.com/archive (proceedings be available online one month after the publication release). In case of any questions, notes or complaints, please contact us at: info(at)dialogo-conf.com.

Warning: Copyright © 2014, RCDST (Research Center on the Dialogue between Science & Theology), Romania. All rights reserved. Reproduction or publication of this material, even partial, is allowed only with the editor’s permis- sion. Unauthorized duplication is a violation of applicable laws. Dialogo by RCDST is licensed under a Creative Commons Attribution-NonCommercial 4.0 International License This is in an Open Access journal by which all articles are available on the internet to all users upon publication.

doi: 10.18638/dialogo.2015.2.2 - 4 - http://dialogo-conf.com DIALOGO 2 : 2 (2015) Proceedings of the Conferences on the Dialogue between Philosophy and Theology CONFERENCES & JOURNAL March 3, 2016

Conference Sponsors and Parteners

Research Center on the Dialogue www.The-Science.com Ovidius University of Con- University of the Punjab between Science & Theology (Slovakia) stanta (UOC/Romania) (Lahore) www.rcdst.ro www.univ-ovidius.ro www.pu.edu.pk

Maritime University of Constanta “Mircea cel Batran” Naval The “Vasile Goldis” (UMC/Romania) Academy (ANMB/Romania) University of Iasi Western University of Arad www.cmu-edu.eu www.anmb.ro (UAIC/Romania) (UVVG/Romania) www.uaic.ro www.uvvg.ro/

The Institute for the Study of Christi- Global anity in an Age of Science and Tech- Horizon Research Publish- Research and Science Today (Geneva/Switzerland) nology (ISCAST/Australia) ing, HRPUB - USA www.lsucb.ro/rst www.globethics.net www.iscast.org http://www.hrpub.org/

Faculty of Educational Sciences (WNP) Action-research in Contempo- Centre for Research and social, psy- Nicolaus Copernicus Univer- rary Culture and Education – Prac- chological and pedagogical eval- sity in Torun, Poland tice & Theory (ACCEPT/Poland) uation (CCEPPS/Romania) www.pedagogika.umk.pl www.accept.umk.pl ccepps.univ-ovidius.ro

doi: 10.18638/dialogo.2015.2.2 - 5 - http://dialogo-conf.com DIALOGO 2: 2 (2015) Proceedings of the Conferences on the Dialogue between Philosophy and Theology CONFERENCES & JOURNAL March 3, 2016

Conference Sponsors and Parteners

Faculty of Orthodox Theology Faculty of Theology in UOC, Romania in UAIC, Romania Faculty of Medicine in UOC, Romania teologie.univ-ovidius.ro/ www.teologie.uaic.ro www.medcon.ro

Faculty of Psychology and Scienc- Faculty of Psychology and Scienc- Faculty of Theology in UAB, Romania es of Education in UAIC, Romania es of Education in UOC, Romania www.fto.ro www.psih.uaic.ro pse.univ-ovidius.ro

Faculty of Applied Science and En- Faculty of Natural and Agricultur- Centre of Inter - Religious Research gineering in UOC, Romania al Sciences in UAIC, Romania and Christian Psychopedagogy Alba fcetp.univ-ovidius.ro snsa.univ-ovidius.ro Iulia - Saint Serge (CCIRPC)

Second Volume published by

RCDST EDIS Research Center on Publishing Institution the Dialogue between Science & Theology of the University of Zilina Ovidius University of Constanta Univerzitna 1 Romania 01026 Zilina Slovak Republic

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International Scientific Committee, Reviewers and Contributers of Dialogo Journal

Christoph STUECKELBERGER Ahmed KYEYUNE Globethics.net Executive Director and Founder; Prof. PhD. (Switzerland) Islamic University in Uganda Maria Isabel Maldonado GARCIA Ahmed USMAN Directorate External Linkages/Institute of Language University of the Punjab (Pakistan) University of the Punjab; Head of Spanish Dpt. / Assistant Professor (Pakistan) Mihai Valentin VLADIMIRESCU Filip NALASKOWSKI Faculty of Orthodox Theology, University of Craiova; Professor PhD. (Romania) Faculty of Educational Sciences - Nicolaus Copernicus University in Torun; Mohammad Ayaz AHMAD Dr. (Poland) University of Tabuk; Assistant Professor PhD (Saudi Arabia) Lucian TURCESCU IPS Teodosie PETRESCU Department of Theological Studies - Concordia University; Professor and Archbichop of Tomis disctrict; Chair (Canada) Faculty of Orthodox Theology; “Ovidius” University of Constanta; Prof. Francesco FIORENTINO PhD. (Romania) Dipartimento di Filosofia, Letteratura e Scienze Sociali; Edward Ioan MUNTEAN Universita degli Studi di Bari «Aldo Moro»; Faculty of Food Sciences and Technology - University of Agricultural Scienc- Researcher in Storia della Filosofia (Italy) es and Veterinary Medicine, Cluj–Napoca; Assoc. Professor PhD. (Romania) Dagna DEJNA Altaf QADIR NCU Faculty of Educational Sciences (Poland) University of Peshawar (Pakistan) Panagiotis STEFANIDES Eugenia Simona ANTOFI Emeritus Honoured Member of the Technical Chamber of Greece “Dunarea de Jos” University (Romania) HELLENIC AEROSPACE IND. S.A. - Lead engineer; MSc Eur Ing (Greece) Coli NDZABANDZABA Wade Clark ROOF Rhodes University (South Africa) J.F. Rowny Professor of Religion and Society; Emeritus and Research Professor D. Liqaa RAFFEE Walter H. Capps Center for the Study of Ethics, Religion, and Public Life; Director Jordan UNiversity of Science and Technology (Jordan) Department of Religious Studies - University of California at Santa Barbara George ENACHE (United States of America) Faculty of History, Philosophy and Theology Cristiana OPREA „Dunarea de Jos” University of Galati; Associate professor PhD. (Romania) European Physical Society; member Ahed Jumah Mahmoud AL-KHATIB Joint Institute for Nuclear Research - Frank Laboratory of Neutron Physics; Faculty of Medicine - Department of Neuroscience Scientific Project Leader (Russia) University of Science and Technology; Researcher PhD (Jordan) Gheorghe ISTODOR Ioan-Gheorghe ROTARU Faculty of Orthodox Theology - “Ovidius” University of Constanta; Prof. ‘Timotheus’ Brethren Theological Institute of Bucharest (Romania) PhD. (Romania) Akhtar Hussain SANDHU Nasili VAKA’UTA Department of History, University of the Punjab; Associate professor PhD. (Pakistan) Trinity Methodist Theological College University of Auckland; Ranston Lecturer PhD. (New Zealand) Richard WOESLER European University press, PhD. (Germany) Dilshad MAHABBAT University of Gujrat (Pakistan) Riffat MUNAWAR University of the Punjab; Dr. PhD. (Pakistan) Adrian NICULCEA Faculty of Orthodox Theology, “Ovidius” University of Constanta; Prof. Hassan IMAM PhD. (Romania) Aligarh University, PhD. (India) Tarnue Marwolo BONGOLEE Ioan G. POP Hope for the Future; Executive Director (Liberia) Emanuel University of Oradea; PhD. (Romania) Farzana BALOCH University of Sindh Associate professor PhD. (Pakistan)

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International Scientific Committee, Reviewers and Contributers

Petru BORDEI Stanley KRIPPNER Faculty of Medicine - “Ovidius” University of Constanta; Prof. PhD. (Romania) Association for Humanistic Psychology, the Parapsychological Association; President; Prof. PhD. (United States of America) Khalil AHMAD University of the Punjab; Prof. PhD. (Pakistan) Fouzia SALEEM University of the Punjab, Dr. PhD. (Pakistan) Maciej LASKOWSKI Politechnika Lubelska; Prof. PhD. (Poland) Mihai CIUREA University of Craiova, PhD. (Romania) Muhammad HAFEEZ University of the Punjab; Prof. PhD. (Pakistan) Mohammad Ayaz Ahmad University of Tabuk, Assistant Professor PhD. (Saudi Arabia) Muhammad Shahid HABIB International Islamic University; Lecturer Ph.D. (Pakistan) Mirosaw Zientarski Nicolaus Copernicus University in Toru, PhD. (Poland) Muhammad Zakria ZAKAR University of the Punjab; Prof. PhD. (Pakistan) Manisha MATHUR G.N.Khalsa College; University of Mumbai; Assistant Professor (India) R S Ajin Pratibha GRAMANN GeoVin Solutions Pvt. Ltd.; PhD. (India) Saybrook University of San Francisco, California (United States of America) Mustfeez Ahmad ALVI Adrian GOREA Lahore Leads University; Prof. PhD. (Pakistan) Concordia University, Montreal (Canada) Radu NICULESCU Richard Alan MILLER Ovidius University of Constanta; Assist.prof. PhD. (Romania) Navy Intel (Seal Corp. and then MRU); Dr. in Alternative Agriculture, Phys- Fermin De La FUENTE-CALVO ics, and (United States of America) De La Fuente Consulting (Corporative Intelligence) B.Sc. Physics and Professor PhD. (United States of America) Maria CIOCAN Kelli COLEMAN MOORE “Mircea cel Batran” Naval Academy; teacher PhD. (Romania) University of California at Santa Barbara (United States of America) Sorin Gabriel ANTON Osman Murat DENIZ Alexandru Ioan Cuza University of Iasi; PhD. (Romania) Çanakkale Onsekiz Mart Üniversitesi; Associate Professor PhD. (Turkey) Sultan MUBARIZ Daniel MUNTEANU University of Gujrat; PhD. (Pakistan) The International Journal of Orthodox Theology (Canada) Gheorghe PETRARU Dragos HUTULEAC Faculty of Orthodox Theology, Iasi; Prof. PhD. (Romania) Stefan cel Mare University of Suceava; Assistant Lecturer, PhD candidate Rania Ahmed Abd El-Wahab Mohamed (Romania) Plant Protection Research Institute; PhD. (Egypt) Shiva KHALILI Rubeena ZAKAR Faculty of psychology and education - Tehran University; Associate Pro- University of the Punjab; Prof. PhD. (Pakistan) fessor PhD. (Iran) Mihai GIRTU Mihai HIMCINSKI The Research Center on the Dialogue between Science & Theology (RCDST); Faculty of Orthodox Theology - „1 December 1918” University of Alba President Iulia; Prof. PhD. (Romania) Faculty of Applied Science and Engineering - “Ovidius” University of Con- Richard Willem GIJSBERS stanta; Prof. PhD. (Romania) The Institute for the Study of Christianity in an Age of Science and Technol- Cosmin Tudor CIOCAN ogy - ISCAST (Australia) The Research Center on the Dialogue between Science & Theology (RCDST); Flavius Cristian MARCAU Executive Director Constantin Brancusi” University of Targu Jiu; Phd. Candidate (Romania) Faculty of Orthodox Theology - “Ovidius” University of Constanta; Lecturer PhD. (Romania)

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Organizing Committee

Cosmin Tudor CIOCAN - SCIENTIFIC PROGRAMME OFFICER RCDST Executive Director and Founder; Lect. ThD. Faculty of orthodox theology, “Ovidius” University of Constanta (Romania) Adrian NICULCEA Faculty of Orthodox Theology, “Ovidius” University of Constanta; Prof. PhD. (Romania)

RESPONSIBLES FOR SESSION 1. “TRANSCENDENCE” AND “IMMANENCE” IN THE AND THE PATRISTIC THINKING Acad. Alexandru SURDU ; ; Professor PhD (Romania)

RESPONSIBLE FOR SESSION 2. THE NOTION OF “TRANSCENDENCE” IN PHILOSOPHY AND THEOLOGY Acad. Gheorghe VLADUTESCU Faculty of Philosophy - Bucharest; Professor PhD (Romania)

RESPONSIBLES FOR SESSION 3. THE NOTION OF “IMMANENCE” IN PHILOSOPHY AND THEOLOGY Teodosie PETRESCU Faculty of orthodox theology, “Ovidius” University of Constanta; Professor PhD (Romania)

Stefan BADURA - RESPONSIBLE FOR I.T. Publishing Society of Zilina; Ing. PhD. (Slovakia)

doi: 10.18638/dialogo.2015.2.2 - 9 - http://dialogo-conf.com Great minds discuss ideas; Average minds discuss events; Small minds discuss people. Eleanor Rosevelt Welcome Address

INTRODUCTION

On behalf of the Organizing Committee, we welcome you to the events of DIALOGO Conferences & Journal, an international endeavor targeting Conferences on the Dialogue between Science, Philosophy and Theology, jointly organized by “the Research Centre for Dialogue between Science and Theology” (RCDST) from “Ovidius” University of Constanta (Romania) along with all our partners from 31 academic institutions, faculties and research centers within 21 countries, made the conference truly international in scope. This time the topic was narrower, The concepts of “transcendence” and “immanence” in Philosophy and Theology (Dialogo 2016 TIPT), and it held in-person at “Ovidius” University of Constanta, Romania, at 3 March 2016, and presented to the public at our official website, www.dialogo-conf.com/archive. Reflecting on the position each of these domains, Philosophy and Theology, had in the past, we have considered that we need to reconnect from the last step. The Romanian Orthodox university theology long felt the need for extensive and in-depth dialogue with university philosophy. Friendships close and full of usefulness between theologians and philosophers there certainly has long been, but an organized dialogue on precise topics and in a long-term strategy of rapprochement between the two areas of reflection is precarious - at least for Romanian intellectuals - even if some meetings were held in this regard over time. Oral/Poster paper were presented into thematic areas by the conference programing committee. Parallel oral sessions have held in three conference halls. The closing cocktail is usually combined with the Official Award Ceremony. This is the time when every Lecturer officially receives a Certificate of Attendance given personally by one of the Scientific Chairmen of the conference. In contrast with the past Dialogo events - when we approached this interdisciplinary debates in virtual meetings - this time a very useful interaction was made due to the many requests we have received from former attendees and Dialogo visitors to make, at least once per year, a conference held in-person. Therefore, this year we start in a new approach our dialogue and we have decided to have two events/issues per year, keeping the main [held until now annually on November online], to which we have added another event, in March, held in-person. We hope that, with our partners’ help, we can keep this kind of in-person events also annually from now on. A well-received improvement was regarded the endorsement of Dialogo Journal & Conferences accredited by several international Databases that indexed our Journal during 2015 as mentioned on the page of indexing. The success of the conference is due to the joint efforts of so many people. Therefore we would like to thank the two Romanian Academicians that took part in this event and presented their motivation for carry on this dialogue with other domains of human . We thank to all participants, philosophers, theologians, and not only them, that presented interesting and useful papers; unfortunately, for several reasons, we

doi: 10.18638/dialogo.2015.2.2 - 11 - http://dialogo-conf.com Preface

couldn’t gather all the presentation in this volume, for there are many not yet written or translated on time to be included in this Supplement of Dialogo Journal. We also recognize the merits of the Scientific Committee and the Reviewers for their valuable contribution. All accepted papers have been precisely reviewed. Furthermore, we are proud to announce that all these concerted efforts are international endorsed and till the moment of this volume Dialogo Journal of Proceedings received recognition in the following well-known Databases. Dialogo Journal is now indexed in Social Science Research Network (SSRN), The CiteFactor, Directory of Open Access Journals (DOAJ), Advanced Science Index (ASI), Index Copernicus, The Philosopher’s Index, Religious and Theological Abstracts (R&TA), and the subject for indexing under evaluation in EBSCO, ATLA Religion Database, CEEOL, JSTOR, SCImago, Summon by ProQuest, Cabell’s, and Thomson Reuters. All these facts and many others move this event further, to be acknowledged and valuable for the Scientific Community. In conclusion, we all hope that these Proceedings will be fruitful for the current and future academia.

See you again for the DIALOGO 2016 new, exciting event!

your host, lect. Ciocan Tudor Cosmin, PhD

Executive Director of The Research Center on the Dialogue between Science & Theology (RCDST) „Ovidius” University Constanța / Romania

Scientific Programme Officer of DIALOGO international conferences

E-mail: office(at)dialogo-conf.com

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Preface

IPS Teodosie Petrescu, PhD Department of Theology Ovidius University of Constanta Constanța, Romania

Welcome1 to this important and interesting The later search for God’s revelation in event which brings us all together, theologians his search for the ; revelation is above and philosophers, those who believe and those philosophy because it gives answer to all who reason, all those who possess an aim in this questions, mainly to those considering for life: i.e. The concepts of “transcendence” and salvation. In the biblical revelation we have a “immanence” in Philosophy and Theology. prototype both for transcendence and also for immanence. Related to who is God, in Psalm 77.13 There is no theologian that can deny the we have this wondering: “What god is as great role of philosophy. That’s how the theological as our God?” In his appearance to Moses, God expression begun, through philosophical terms met him on a mountain surrounded with smog taken from the thinkers of that times, terms like and clouds, “On the morning of the second day, those used by St. Paul himself. He said to romans, there was thunder and lightning with a heavy in regard to their philosophers, that ‘in God we cloud over the mountain, and a very loud blast live, we move and we are’ as philosophers said. from a ram’s horn” (Exodus 19:16). In the same In the same time he warned that philosophy time God demonstrates his immanence for He is incomplete, and showed that peoples are called Moses to Horeb and there He appeared preoccupied with thinking of God and, in fact, in a pyre that was burning and not consumed and , found God in a certain way (Exodus 3.3). There Moses received an through their reasoning for they found the unforgettable answer to his legitimate question, of the world. But this is the distinction ‘What is his name?’ What should I tell them?” between a philosopher and a theologian: the (Exodus 3.13). God answered Moses, “I Am Who former use his rationality, he finds rationality I Am” The Lord God of your ancestors, the God in everything that surround him, and this way of Abraham, Isaac, and Jacob” (Exodus 3.14-15). he is concerned also about his soul, for it is a This is only one prove from revelation and also a part of everything. Lately we are in a robotized foundation for this dialogue we build today here. period and our thinking is limited to certain preoccupations, now more pragmatic and this I thank all of you who agreed to come and lead us to a lack of feeling and compassion. participate in this dialogue and I hope everybody 1 Speach given in the opening of the Conference. Transcript by Laura will benefit from this event, in a way or another. Caloean and translation by Ciocan Cosmin

Welcoming speech at the DIALOGO TIPT Conference eISSN: 2393-1744, cdISSN: 2392-9928 Constanta, Romania - 13 - printISSN: 2457-9297, ISSN-L 2392-9928 March 3, 2016 International Conference on DIALOGO March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

Preface

Acad. Alexandru SURDU

VicePresident of the Romanian Academy Bucharest, Romania [email protected]

Referring1 to the concept of transcendence nothing but intensive life of Jesus and especially to its particular significance in Christ who is the truth of our lives, to the extent relation with divinity, with God, it is not an easy that we are Christians and to the extent that we approach to make, moreover from someone theologize the sense of Dumitru Stăniloae. He outside the field of religion, for this type of ‘talking’ was a disciple of Andrei Saguna and, reaching about God was always proved to be wrong if not the Romanian Academy, he loved to talk with accompanied by praying. I hope I can prove the us, other Sagunas. To our questions about his greatness of divinity as transcendent, namely detention situation, he talked about human the theological-philosophical significance of connection with transcendence, with divinity as God, because theology is the talking about God, transcendence, or this link is precisely religion as father Dumitru Staniloae said, our Orthodox (Lat.: religo, -are). Can you connect with what theology cannot be only talking or theorizing is beyond you, trans meaning also above. It can about God; he also said babble on God, unless be done, but extremely difficult, and anyway, it is lived with Him. This is the true theology of you cannot do that if you do not follow the our rightful faith. But it is hard, especially during path, if you do not identify with the Life and the a conference, to live with divinity, still we have Truth of our righteous beliefs. Staniloae told to talk about it. us that while in detention he tried to practice hesychasm (Greek: ἡσυχασμός, hesychasmos, Although we, Christians, have the Gospels, from ἡσυχία, hesychia, “stillness, rest, quiet, through which the divinity himself is speaking, I silence”), kept telling the prayer of hart, “Thou, do not need to make too many comments, but Lord Jesus Christ, Son of God, have mercy on strive to understand and live in our own way me, the sinner”. And he kept saying it when he what it says. When the Savior says: “I am the was beaten, while he was running. Eventually Life, the Truth and the Way” (John 14:6) seems he reached a kind of trance, in a way connected that, in the beginning, Christianity was called the with the unseen divinity, so you do not feel . Path: did you heard about the Path? What is the But he could not resist too much in that state, path we should go? He hodos (Gr.: oδός, ον) is because he was thinking to the people at home, thinking of his suffering fellows and they all 1 Speach given in the opening of the Conference. Transcript by Laura scrambled that connection, because this bond is Caloean and translation by Ciocan Cosmin

Welcoming speech at the DIALOGO TIPT Conference http://dialogo-conf.com Constanta, Romania - 14 - March 3, 2016 DIALOGO 2.2 (2015) International Conference on CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology something divine and usually a person is striving echo of the transcendence, of what is beyond us. vain to connect God unless God wills, if he is not chosen by God, and unless God gives him the Categorically speaking, transcendence revelation, like St John in Revelation. and , which are beyond the , imply all these ontological In something super categories, Unum, Totum, Infinitum, special occurs. Although it has been struggled to Aeternitas, Absolutum. If you say Everything- separate from theology, in one way or another Totum, Everything does not refer to something, of all kind of theology, it came, one way or Everything tells about himself, and more than another, to go to transcendence on all its tracks. that, when you say everything you say and One, The fresh philosophy of fails in because besides Everything there is nothing, transcendentalism. All the great existentialists so he is One, is the Eternity, is infinity or the believe that the real experience, true life is not Infinite, the Absolute, namely the divinity. But here, here is an illusion, so we must pass beyond, apart from these ontological super-categories try to get or deserve to be pulled there, for the who say about themselves, but they tell about Savior says somewhere “when I get to heaven themselves only through you, only mirroring I will draw you all to Myself” (John 12:32), in yourself, if it mirrors, if you have the skills to and these words were liked so much by the mirror what is beyond existence. It is also a Proto- philosopher Soren Kirkegaard that he wrote a existence, it is what it also was before anything whole book about it.... was, is Existence, which will be after there will be nothing, and this is precisely divinity. It is the What we do, as philosophers, is to think Alpha and Omega, the beginning and the end. speculative (Hegel). This word, speculative, So, transcendence means transcending the comes from Lat. Speculum, that means beginning of the world, and transcending beyond mirror and it has a certain significance; what is its end. But the most important significance of speculative is reflecting itself. We know some transcendence is Super-xistence, as Dionysius examples from the history of philosophy and saying: super ousios, super ousia hyper... mythology, which lead us to the significance of this self-reflection, mirroring speculation and, in one way or another, there is an acoustic aspect of the mirror, the echo. Plato places the most beautiful of his myths in a cave, where people heard echoes, voices could be heard, but they were not the genuine ones, they were only their echoes, and, on cave walls, like a kind of cinema’s anticipation, ran shadows; shadows that moved and spoke: Hello, how are you? It was only a shadow, and there was not the original, for the original was between a light source and the wall, the screen. Perhaps Plato, who was a myth maker, said that it was the time for mythology. He reversed things and speculatively placed his vision in the cave; but in a cave could were heard the echoes of Delphi too when they found that deep crack and heard voices that were surely of the priest of Gaia, the northern Thracian deity, who asked: who is it? If you ask like that, the echo will answer in kind, but there the echoes said: you are - know thyself, mirrors yourself and reflects your mind and your soul, because through this you reflect, you’ll speculate about divinity itself, which is beyond you; transcending is a reflex, is a reflection, is an

http://dialogo-conf.com Welcoming speech at the DIALOGO TIPT Conference - 15 - Constanta, Romania March 3, 2016 International Conference on DIALOGO March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

Preface

Acad. Gheorghe VLADUTESCU

Faculty of Philosophy Bucharest, Romania

It is always good that we are repeating of the truth as somewhere beyond them, as the this attempt to dialogue1. We still have some possible third - after the structure of the Platonic sequelae of a long period of closing in ourselves, dialogues that does not end with a resolution but nevertheless we are that dialogue. A but each opens to a forward dialogue. great philosopher and scientist of the twentieth century also in said that, in the most severe Between philosophy and theology, a theme solitude, we still remain beings inclined towards as this enables us to meet the most of our dialogue. Even in the event of a total shipwrecked Spiritual Exercises. within a lonely island - if possible - then we still Correlative, transcendence and immanence, assume the other-ness. Let us remember the in contrast but in identity too, they are two book that is always a best-seller, a novel for terms only as a specification, but not in numbers, everyone, Robinson Crusoe by Daniel Defoe, because Existence as appearance, as ontophany, the hero manages to recognize the other as an remains in the content . If they would existence and survive through dialogue. We are topologically be separated, the Being would not beings that we do not recognize ourselves until be one any longer, Undeterminable, boundless we recognize first on the other-ness. and untransformable, the existence can appear We are trying for a while to exercise such to be a transformation of it, which is an absurdity dialogue, but we still do not know how to do this, because, being boundless, there isn’t ‘a beyond since we practice a kind of parallel monologues of’. But the Existence (lat. existentia), because that still does not pass information from one to it has its basis into Being, it cannot break from another, we do not know well the rules to the it; if it was doing it, it would break from its dialogue. I thought about two of these rules whole, which means that the Being would that are fundamental: 1) everyone has to assume split, and if not, what should be than the one the other as himself, and 2) that the parties in that appears? Appearance, the establishment, dialogue to acknowledge that the point is not cannot be understood either as a division or as to win on one side - this is only happening in transformation; it is neither partial - only on one polemic. The right dialogue is for parties to think side -, nor occasionally, being co-eternal and co- existent, though not always the same. 1 Speach given in the opening of the Conference. Transcript and translation by Ciocan Cosmin

Welcoming speech at the DIALOGO TIPT Conference http://dialogo-conf.com Constanta, Romania - 16 - March 3, 2016 DIALOGO 2.2 (2015) International Conference on CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

Since the existences are not enough, immanence at once, and not transcendence being - as Parmenides said - την εμφάνισή in a convenient situation, and immanence in σας, εμφανής, to your appearance, apparent. another. The former is boundless and indivisible, Emerging and spending, they make their whole the existent Being, though – in a contradictory to be uninterrupted changing, but it they would mode – it is not in individuals, transcendence, not perish, after the prime act of establishment in that that it is and remains in itself, the Being - which is absurd – because they does appear, is immanence for Existence, for the later can it means that they have their basis beyond only be under its foundation. Identity and them, so only freezing things could be always , both transcendence and immanence, the same. Appearing, they come after, not from metaphysical perspective, in that that in temporal order, and a spatial or temporal the Being is in herself, it is repeated vertically, interval, between Being and Existence, would from top to bottom, in a scale, from universals be unthinkable. The Existence is, from the fact to the individuals. As the Being in relation with that it comes through, sit on, lat. existens,-tis; co- Existence, universals transcend the individuals, eternity and co-existence gives also eternal co- and at the same time remains immanent. Only infinity, since Being, in its wholeness, is always the transcendence makes individuals be in the founded as a theme. Always identical with individuality of their specie, and by species in itself, Being, being able only to be Existence, the genus, be immanent - so, how is it possible in its foundation; so one is transcendent, and fr at least two individual to be alike? If in each the other is the immanent to the ‘in-it-self’. individual should be its own universal, than Thus ontologically and metaphysically, it is just universality would be canceled, but since there one singular term numerically speaking, which are only individuals, the judgment as predicative makes transcendence to be the same as what sentence would not be possible. Vertically it is and can only be, while immanence is a saying that is a man, we put in identity manifestation - compared with the light facing individual and universal, attended by at least 2 the sun (). entities. Distinguish between Being and Existence, As appears to St. Paul and Dionysius, the things there are, but facing the Being they angels, in a medieval metaphysical reading, are nothingness, for Being is one, by itself could be assimilated with intermediate steps. indeterminate, unlimited. By appearing things Universals are intermediate steps between the are not by themselves, but by of what has Being alone, always the same and equal to itself, always remain in identity with itself, and by that and Existence which born and perishes. The it is the ground for the perceptible existences, great, dramatic issue of Greek philosophy was to without knowing what they are and how they think how we can shift from what it is to what are. This is not the responsibility of , is determined, from One to multiple. One of just as the morphology, although involves the platonic dialogs, Parmenides, part 2, which the articulation of words, as part of the same sets the program of metaphysics, discusses the whole, it does not apply to them; this is the problem of transferring individual things into object of syntax. Morphologically, the Forms are universals – without this dialog Metaphysics transcendent, and immanence is a problem for would be void of program. “Dialogo Parmenides’ syntax. Analog what is, το ον, it is only in self, is the Discourse on Method and the eternal in order to legitimate the existences, for that program for Metaphysics. from ontology point of view things are not. With only the science of dictionary we cannot speak a language. Keeping its identity in language, the forms enter the structures. Thus by transcending transcendence become immanent. Immanence, im- in, manes- to stay in, calls the fact of being of the in-self-ness. This being in, from, staying in, keeping in, etc. Metaphisically speaking, therefore Being is transcendence and

http://dialogo-conf.com Welcoming speech at the DIALOGO TIPT Conference - 17 - Constanta, Romania March 3, 2016 This page was intentionally left blank Session 1

“Transcendence” and “immanence” in the Ancient Greek Philosophy and the Patristic thinking This page was intentionally left blank DIALOGO 2.2; 21 - 26 (2015) doi: 10.18638/dialogo.2015.2.2.1 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Immanence or Transcendence?

A Mathematical View

H Chris Ransford, PhD Australia [email protected]

Abstract: This paper uses the tools of out there, neither further specified nor mathematical analysis to try and shed light on understood. This unspoken assumption of the age-old question of whether a monotheist transcendence gave rise to the observance God would be simultaneously present of all kinds of hallowed places and mementos everywhere in the wider Universe, or whether and relics which God was deemed to have It would rather usually keep to privileged somehow visited or indwelt at some point, locations within space-time. On the narrow as opposed to a much vaster ruck of more basis of where the mathematics leads, it reaches ordinary objects and places where God was an unexpected but definite conclusion. not thought to ever bother with. Most likely, transcendence became the natural default Keywords: Immanence, transcendence, assumption because arose omnipresence, monotheism, universe, metaverse, well before the modern era of widespread wave function of the universe cleanliness and hygiene, and nothing godlike could be easily surmised in the ordinary surrounding squalor of pre-modern times. I. INTRODUCTION Whether one assumes transcendence The issue of whether an existing God or immanence has a very direct bearing on would be immanent (i.e., omnipresent and what or who God can or cannot possibly all-pervading) or transcendent (largely be. Different people and cultures may hold located away from the known physical very different notions of Godhood, and, universe) is as old as monotheism itself, so as to perhaps obviate conflict and also although the question was not always fully paper over areas of uncertainty, many recognized in these terms. In olden times, spiritual traditions still frown upon or forbid the implicit default assumption was often outright delving into the question of who that of transcendence - i.e., that God was God could be. We will analyse herebelow present in some other place, some Eden the mathematical consequences of both

Session 1. “Transcendence” and “immanence” eISSN: 2393-1744, cdISSN: 2392-9928 in the Ancient Greek Philosophy and the Patristic thinking - 21 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology transcendence and immanence, without It says that It will say that S is true - not false assuming any prior hypothesis as to any as It just did. other attributes or even the . Therefore: God will never say that S is true, even though S is factually true and Applying the tools of mathematical everybody knows it full well. A transcendent analysis leads, unsurprisingly, to a view that God will never be able to call or confirm this an immanent God would be far mightier than truth, a truth however which you and any a transcendent God, and that transcendence other mere mortal know full well is true and would entail intractable contradictions in are able to readily confirm is true. how modern theology sees the nature of . But the possibility of immanence It’s not simply a matter of God knowing raises other issues such as the puzzling the answer but somehow deciding to keep presence of evil, and we will look at these the truth to Itself either. To appreciate issues below. this, ask God: ‘Do You know the answer?’ Whether God answers yes or no, we fall straight back into the above paradox: as II. TRANSCENDENCE far as a transcendent God is concerned, the question is equivalent to ‘how long is a Because It would be absent from parts of piece of string’ : there is simply no answer. the universe or multiverse (aka metaverse), In other words, a mere mortal positively a transcendent God would turn out to be knows a clear-cut truth which God can never unable to be all-knowing, and there are call. A transcendent God therefore does not things that any simple person would be really know everything that is knowable, able to know that would necessarily remain and is thus not omniscient. forever beyond the ken of a transcendent God. A straightforward proof of this Unless ...... Unless God is within you as statement is given by a simple adaptation of well, and knows the answer directly from Gödel’s theorem, as follows: inside you. In other words: unless God is immanent. 1- An all-knowing God would, by definition, be able to correctly answer any It has been shown elsewhere [1] that answerable question (bearing in mind that absence of all-knowingness would lead some questions, such as ‘how long is a piece straight to the loss of almightiness. A of string’, are inherently unanswerable.) transcendent God would therefore be relegated to the status of a lesser God in a 2- You, a mere mortal, now write out the universe or metaverse. Nothing would in following sentence : “ God will not say that principle bar such a universe from containing this sentence is true.” Call this sentence S. other godheads, at various levels of power S can be equivalently rephrased as : “God or knowledge, each one at home in some will never say that S is true.” subset of the Universe. 3- Now ask God whether S is true or not. Another key consequence of transcendence is that God would then 4- If God says S is true, then S (“God will become an observable, in the mathematical never say that S is true”) is actually false. physics meaning of the phrase, and that it Therefore God will never say that S is true. would therefore become in principle possible 5- If God says instead that S is false, it to prove or disprove Its existence: in physics, would immediately be in contradiction with a non-observable is something that cannot in Itself since this statement then means that principle be apprehended independently of

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 22 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.1 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology itself, because any attempt to observe and that God cannot be simply transcendent define that something, by measuring it or [1], and a truly transcendent God would be by apprehending it any otherwise, ends up a limited God. Some theologians are happy inescapably involving itself, thus leading to a with the concept of a limited God [1] [2], circular, invalid definition of that something. but if we are to uphold the usual infinite Time is a well-known such non-observable. attributes associated with Godhood, then If God is immanent - present everywhere - God must be immanent, and Ockham’s then clearly It is a non-observable because razor leads to the conclusion that God must any bid to apprehend It will directly involve be straightforwardly immanent rather than Itself and become immediately circular. ‘deferred immanent’. If God is transcendent however, then it becomes in principle possible to ascertain III. IMMANENCE Its existence or otherwise from an objective, non-circular angle (although the proof Let us now assume instead an immanent itself may in fact be beyond reach - there God. We have regained the quality of exist problems in science for which we omnipresence, and thereby also all- can definitely prove that a solution exists, knowingness and almightiness [1]. But but which we’ll never be able to figure out an immediately puzzling downside of because the solution is of demonstrably immanence is that God appears to now intractable complexity.) be present not only in such objectionable places as, say, murder weapons, but also, In its barest terms, transcendence for those religious traditions that allow says that there are zones of godlessness for the presence of a demon or demons, within the Universe (or, if it exists, within within demons. How can God be present the multiverse or metaverse, defined as within, say, Lucifer if such exists? This encompassing any other possible universes cannot be answered without answering the of any possible dimensionalities.) Any zones fundamental question of just who God may of godlessness would inevitably evolve out be. of the continued knowledge of God. As has been analysed elsewhere [1], the ability for One of the immediate consequences God to somehow go back and investigate of assuming immanence is that, although and acquaint Itself with hitherto neglected God is then firmly a non-observable, or overlooked parts of any universe or there happens to be a straightforward metaverse would entail enormous baggage, mathematical definition of what or who as it would involve multiple timelines into God could be: God is now isomorphic to the past, multiple and so on, in a and indeed fully coincident with a certain way that is not totally impossible but which mathematical object. To appreciate this, would be far heavier and immensely more we need to step back and look at a bit of contrived than just assuming that God mathematical background. was just omnipresent from the word go. Furthermore, and more to the point, if God A. Wave Functions is able to reach back in time and space to revisit any part of the metaverse, then we In mathematical physics, everything can hardly say that God is transcendent carries with itself an associated - it would be just a form of deferred mathematical signature, called its ‘wave immanence, not true transcendence. If function’. The definition and specification we are to retain God’s full almightiness, of what wave functions are is covered at compelling mathematical arguments show length elsewhere [4][3][1], suffice it here

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 23 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology to say that a wave function is the evolving separate wave functions at one level keep mathematical signature of a particle or of being subsumed, however remotely, within any collection of particles, such as an object, a broader, higher level one at the next level in space and time. This wave function up. In technical terms, full decoherence implicitly embeds within itself everything never happens. Ultimately, this argument that defines and makes up that object: it of denial reduces to a beforehand rejection encompasses all the data that fully describe of immanence, i.e. the wave function of the it as well as its evolving interactions with its universe does not exist because it does not environment, irrespective of dimensionality exist. Foregone conclusions of course do or any other attributes. The wave function not work in an exploration of these very of a very simple physical object such as conclusions. a free electron can be easily calculated and expressed mathematically, however There is also another, reasonable wave functions become quickly fiendishly argument that says that since the actual complex for more elaborate objects, such mathematical expression of that wave as collections of particles, such as may make function would be infinitely complex up big molecules, objects, solar systems and (as well as ultimately self-referential in a ultimately the universe itself. infinitely recurrent relationship), it would be unknowable, and hence can be ignored as a Since everything, up to the universe itself, description of reality. In other words, since is made up of particles, then everything it is neither expressible nor testable, it does from the simplest free electron all the way not belong to the realm of science but to to up to the universe has an associated metaphysics. Whereas we must agree with wave function. It so happens, then, that this latter statement, it does not bar us from the definition of an immanent God is fully this discussion: like an immanent God, the isomorphic to and indeed coincides exactly wave function of the universe is ultimately with the definition of the wave function circular and unascertainable. of the universe (whether there would be a wave function of a multiverse or parts Another objection sometimes heard thereof is the question of how a mathematical equation or set of equations can describe something alive? Although this may seem B. Controversies counterintuitive, it is obvious that it can. To begin with, objects made of chemical The concept of a wave function of the compounds (such as amino acids) have universe is controversial and not universally associated wave functions, and we can accepted, for two categories of reasons. undeniably observe live combinations Some gainsay its existence [3], on grounds of such compounds, even if alive at a that boil down to a wholesale rejection of rudimentary level. In essence, wave non-separability, i.e. to an argument that functions are inextricably attached to atoms a full separation between an observer and and molecules and collections thereof, and an observed must always be upheld if any some arrangements of molecules - such as observation or measure is to be objectively yourself - are clearly alive. valid. We must disagree with that argument - the wave functions of ever more complex collections of things are structured C. What Is Life? hierarchically, and, if we zoom out from any level of observation to the next bigger From our narrow macroscopic picture up, we will see that apparently perspective, we cannot even unequivocally say whether a simple virus qualifies or

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 24 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.1 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology not for the status of being alive, so we level, that there exist veritable ‘quanta’ of must look at the concept of ‘alive’ - of life life, and what the theorem hints itself. Clearly, most of us would agree at is the fact that life quanta begin much that a mechanical robot is not alive in the deeper down than we thought - not even conventional sense, but that a person is. at the possibly-alive virus level, but at the We can argue, from a high level perspective, particle level. that the one determinant higher-level difference between the robot and us isa Last but not least, there is a growing measure of free will - the robot is a mindless body of evidence that the whole universe and conscienceless automaton whereas we and/or metaverse is, ultimately, nothing have awareness, outwardly expressed in a but a mathematical structure. Above and measure of free will. (Some people argue beyond Max Tegmark’s et al. views of an that we have zero free will, in which case ultimately purely mathematical universe the whole discussion becomes moot - any [5], matter itself has been shown to be, God of a robotic, mindless universe would in Stephen Battersby’s famous words, probably not be very interesting.) Crucially, ‘nothing but quantum fluctuations’ [6]. if we have a measure of free will, then it Other mathematicians, coming from means that whenever we make a decision, different angles, have also forcefully argued nothing in the physical universe is able to in that direction [7]. foretell nor, crucially, foreordain at any time prior to the decision being made what this D. Also Within Evil? decision will turn out to be: i.e., to exercise itself, free will has not been conditioned by This leads straight to a possible anything that happened anywhere in the explanation of how God might even be, ever universe at any time, however short, prior so remotely, present within a demon if such to the instant when we make the decision. exists. The first constituent part of a possible But we are made up of atoms! The Free Will explanation involves the mind’s wave theorem demonstrates that for free will to function. It has been argued elsewhere [8] be able to exist at the level of our human that the multiple personality syndrome (aka decision-making, then it must already exist, dissociative identity disorder, see [9]) arises albeit in an elementary form, all the way when a brain’s wave function splits into down to the atomic, and indeed to the several sub-wave functions (a phenomenon elementary particle level (technically of also called partial decoherence), owing to course under a set of conditions, which do some mind-shattering event. Bearing in not modify the broad argument.) mind Battersby’s observation that matter itself is made of nothingness, we are led to In other words, under a liberal but believe that if decoherence can happen ‘in inescapable definition of life, the whole the flesh’, then it should also be able to exist universe itself must be alive. Which fully in a pure ‘disembodied’, wave function state, gibes, of course, with the idea of an and it is not hard to find credible examples immanent God. It also meshes with our of exactly that happening. In [10], Alexandra general higher-level observation of life: David-Neel describes her ultimately viruses may be alive (barely so), lower life successful attempt to create a ‘tulpa’ out of forms such as amoebas are definitely alive, her own mind - an ethereal thought-form, human cells such as brain neurons are alive created by her own mind power. After a few - but they all are not remotely in the same weeks of intensely focusing her mind on the league as full-fledged humans. We must attempt, she succeeded and began to see recognize that life starts at an elementary the thought-form (or ‘tulpa’) around the

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 25 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology camp. Soon, bearing witness to its external Infinity: What Irreducible Mathematics Says reality beyond the confines of Alexandra About Godhood’, forthcoming, 2016; David-Neel’s mind, others began to see it [2] Harold Kushner, ‘When Bad Things Happen too. And then, after a few weeks, the tulpa to Good People’, Schocken Books, 1981; began to acquire a life of its own, to not heed [3] Alyssa Ney & David Z; Albert, ‘The Wave David-Neel’s orders (in mathematical terms, Function’, Oxford University Press, 2013; it had begun to further decohere), and for [4] Eugene Merzbacher, ‘Quantum Mechanics’, some reason it soon seemed to evolve into a John Wiley & Leonard Schiff, ‘Quantum nasty, slightly evil thought-form. (David-Neel Mechanics’, McGraw-Hill, et al. then spent weeks mind-concentrating hard [5] Max Tegmark, ‘Our Mathematical Universe’, to dissolve her tulpa back into nothingness, Alfred A. Knopf, 2014; eventually succeeding.) There is of course [6] Stephen Battersby, “It’s Confirmed: Matter is the possibility that someone’s memoirs Merely Vacuum Fluctuations”, NewScientist, can be mendacious, a possibility which Nov. 2008; we shall however discount here, because [7] Shing-Tung Yau, ‘The Shape of Inner Space’, other embedded anthropologists, such as Basic Books, 2010; Christian Rätsch and others, have reported [8] Same author, ‘The Far Horizons of Time’, de similar or logically equivalent cases. Gruyter, 2015; [9] Martha Stout, ‘The Myth of Sanity’ , Viking The second part is the fact that even Penguin, 2001; in a ideally godlike universe, a measure of evil is mathematically inevitable [1]. [10] Alexandra David Neel, ‘Magic and Mystery Putting these two constituents together in Tibet’, Dover Books, 1971. opens up a possibility that some thought- form may have been created at some point by whatever , then somehow it decohered. Within the extremely tall hierarchy of wave functions ultimately culminating in the wave function of the universe, both the thought-form creator and the subsequently decohered thought-form would still be, however remotely, linked, and full immanence would be upheld.

CONCLUSION The case for an immanent God seems to be overwhelming. If It exists, God, like the lover protagonist in the old Beatles song, is here, there, and everywhere. It says something about who we are, what the universe might be and the role it may play in a much wider scheme of things. But that’s another tale.

References

[1] Same author, ‘God and the Mathematics of

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 26 - DIALOGO 2.2; 27-33 (2015) doi: 10.18638/dialogo.2015.2.2.2 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Transcendence and Immanence of the Trinity in Barth and Lossky

Arvin M. Gouw, PhD Science, Religion & Culture Program Harvard University School of Divinity Cambridge, USA [email protected]

Abstract: At its best, Christian theology has I. Preface strived to balance God’s transcendence and immanence both in the east and the west. In the The goal of this paper is to compare spirit of ecumenism, here I compare and contrast and contrast how two great theologians of the seemingly different Trinitarian doctrines of the east and west deal with the notions of Barth and Lossky. Due to the interrelatedness transcendence and immanence. With any of various doctrines in their theological great theologian, it is impossible to extract systems, the comparisons will be made in three a single concept from their theological key areas that are pertinent to our discussion: paradigm without discussing the related , revelation, and soteriology. Each doctrines. Key to understanding their area yields important and stark differences, yet notions of transcendence and immanence I argue that their differences arise partly due to is their doctrine of the trinity. More their different respective traditions. But, despite specifically, I will discuss three aspects of their differences, they share great similarities Barth and Lossky’s doctrine of the trinity: in their attempt to maintain a Trinitarian God epistemology, revelation, and soteriology. who is both transcendent and immanent. Thus, Second, I will contrast their differences and divine transcendence and immanence may disagreements doctrine by doctrine. Finally, prove to be good topics to pursue ecumenical I will demonstrate what similarities underlie dialogue in that can transcend the immanent their theologies despite their disagreements doctrinal differences between the east and the and how they both construct their distinct west. Trinitarian understanding in explicating God’s transcendence and immanence. Keywords: transcendence, immanence, trinity, Barth, Lossky, revelation, essence, energies

Session 1. “Transcendence” and “immanence” eISSN: 2393-1744, cdISSN: 2392-9928 in the Ancient Greek Philosophy and the Patristic thinking - 27 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

II. Karl Barth grundaxiom that the immanent trinity is the economic trinity and the economic trinity is The Trinitarian doctrine of Karl Barth the immanent trinity [4]. begins with a fundamental epistemological suspicion of the analogia entis. Analogia Since the economic trinity is the entis, analogy of being, is an epistemological immanent trinity, therefore it follows that method where one seeks to know God we can understand the relations within the by learning about His creation. The Godhead by looking at the economic trinity. underlying assumption of analogia entis Barth basically has shifted his theological is that embedded in us and creation are exploration from the one God of revelation the imago Dei and vestigium trinitatis, as in his first volume of Church Dogmatics, Augustine puts it. Barth disagrees with this to the three Persons in reconciliation in fundamental assumption and calls it an his third and fourth volumes of Church “invention of the Antichrist”[1]. He holds Dogmatics [5]. Barth, following Augustine, this opposition against it even though argues that the Spirit is the mutual bond of he retracted that strong statement [2]. love between the Father and the Son. We Theologically, Barth argues that man is know of this intratrinitarian love, because in totally depraved such that an attempt to the economic trinity, the Father and the Son build a theology based on analogia entis have invited us for reconciliation by sending would lead to an anthropological projection the Spirit to creation. The Spirit then unites to theology. Instead of analogia entis, Barth not only the Father and the Son, but also proposes the use of analogia fidei, which creation and Creator. includes also analogia relationis when it In summary, Barth begins from an comes to the Trinity [3]. Barth, like Aquinas, epistemological skepticism of anthropology argues that though proportionality between and . Since he does not creature and Creator should not be drawn, think that man can transcend himself to there exists analogous relations. know God, we can know God only through But this begs the question, how does one God’s self-revelation. This moves us to his know of these relations? God the Father, the doctrine of revelation, which happens to Revealer, reveals Himself in the Christ, the be Trinitarian, because Christ reveals the Revelation, and makes this Revealedness Father to us and the Spirit in us serves as witnessed in us by the Spirit. Though such an witness to this revelation. This revelation understanding makes it seem that Barth has happens in the act of God’s reconciliation. basically emphasized the threeness of God, Because God’s self-revelation is absolute Barth brings unity to the Trinity by saying and real, the economic trinity that we that hypostasis should be understood see is indeed the immanent trinity. This as mode of being [3]. Thus, in the act of grundaxiom makes it possible for Barth to revealing Himself to us, God’s three modes reformulate his doctrine of the Trinity in of being interact within Himself and with light of the doctrine of reconciliation in the us. Though this might sound Sabellian, economic trinity. In the economic trinity, the Barth is basically trying to convey the classic Father and the Son send the Spirit to us to Augustinian position that the three Persons reconcile us back to the Son and the Father, proceed from one divine essence. Out therefore, the procession of the Spirit must of this divine essence, Christ is begotten come from the Father and the Son, filioque. and reveals Himself to us in the so-called In the revelation-based trinity, the unity of economic trinity to show us the immanent God lies in the essence of God. But in the trinity. Thus, Barth agrees with Rahner’s reconciliation-based trinity, the unity of God lies in the bond of the Holy Spirit [6]. Either

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 28 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.2 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology way, the filioque is crucial in early and later where He is unknowable, while the energies Barth. are the mode of existence which allows us to partake in His Trinitarian life at the end of 2. Vladimir Lossky theosis [7]. Now, I would like to contrast Barth with Lossky interestingly enough bridges Lossky. The of Lossky’s theology is God’s transcendence and demonstrates similar to Barth’s. Lossky also begins with His immanence through His redemptive the fact that we cannot fully know God. acts which are knowable in His energies as However, this is not necessarily due to man’s communicated by the Holy Spirit [8]. Here depravity as proposed by Barth. Without the we see a soteriological synthesis of the dramatic depravity of man’s nature, how doctrine of the trinity with the doctrine of does Lossky preserve God’s transcendence? essence and energies to maintain a balance Lossky simply elevates God’s transcendence. between transcendence and immanence. Lossky argues that the best of the cataphatic Through God’s salvific work, God has made approaches to God still cannot yield an Himself knowable in His energies as the understanding of God. Following Gregory three Persons that are in perichoresis. Thus, Palamas, Lossky promotes the apophatic at this point like Barth, Lossky seeks to approach of negative theology. Lossky does explain the triune God in light of soteriology. not think of negative theology as simply a deprivation of positive theology. Lossky However, Lossky’s soteriology is quite argues that inherent in every negation is a unique and distinct from Barth’s. Lossky positive knowledge. Interestingly, Lossky’s sees two fundamental kenotic acts of concern for the limits of our epistemology atonement: redemption and deification leaves us with God’s self-revelation as our [8]. Redemption can be attributed as the only means to know God [7]. At this point, kenotic act of Christ while deification can Lossky and Barth converge on God’s self- be attributed as the kenotic act of the revelation, although the reason for God’s Spirit. The two acts are different, but they transcendence is different for the two are not unrelated. The act of emptying by theologians. the Son where He becomes man is the very act of redemption. The act of emptying Lossky’s doctrine of revelation where by the Spirit whereby the Spirit hides His God bridges over his transcendence to be personhood behind the human person to immanent with us is intricately bound to reveal Christ in turn brings us to harmony his understanding of essence and energies. with the divine nature. Last but not least, the Following the patristics, Lossky argues Father’s kenotic act of revealing His essence that God is present in His energies but in His energies lies behind the kenoses of the unknowable in His essence. However, this Son and the Spirit [9]. Despite the monarchy does not mean that God is not fully present of the Father, Lossky is able to differentiate in His energies. Through His energies that the procession of the Son from the Spirit by are made known to us by the Spirit, we distinguishing the nature of the kenotic acts may know the triune God as Love. Thus the of the two Persons. Christ’ kenosis pertains energies are the attributes of God. Lossky at the level of the physis, while the Spirit’s collapses transcendence and immanence by kenosis is of the hypostasis. The interplay of maintaining that God is not part in essence these three kenoses allow the perichoretic and part in energies. God is whole in movement to take place. Moreover, the essence and whole in energies despite the three kenotic acts provide a way of the three inaccessibility of God’s essence. It is just that Persons emptying from their transcendence the essence is the mode of existence of God into their respective immanent redemptive

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 29 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology acts. Lossky thus manages to explain III. Differences between Barth and transcendence and immanence not only Lossky using the classic distinction of essence and energies, but also through the concept of Now, having discussed Barth and kenosis. Lossky individually, I will point out their differences following the same flow of logic: In summary, Lossky begins with an epistemology, revelation, and soteriology. In epistemological issue where he prefers epistemology, Barth argues that we cannot apophatic theology over cataphatic know God primarily because of human theology, because apophatic theology depravity. Lossky argues that we cannot transcends affirmation and negation. Such know God primarily because God is ineffable. apophatic epistemology naturally leads to For Barth, the depravity in knowledge his doctrine of revelation, because for him is overcome when Christ is revealed. there is no way to know God other than For Lossky, the ineffability of God is not through His revelation as God of love. Since overcome just because God is present in His God is Love, He has decided to be immanent energies. This fundamental anthropological in His energies. Though we will not be able difference yields to different to know the transcendent God fully in His and doctrines of revelation. essence, we can experience His immanence through His energies. This means Lossky Pertaining to the doctrine of revelation, cannot attribute the energies to any single for Barth, God has revealed Himself fully Person. But on the other hand, Lossky in Christ, such that the economic trinity refuses to follow the western tradition and the immanent trinity are identical of locating the unity of the Godhead in following Rahner’s grundaxiom [13]. But an essence underlying the three persons, Lossky cannot accept this, because he creating a tertium quid [10, 11]. To keep the maintains God’s transcendence not through energies and attributes of God appropriated economic/immanent trinity distinctions, but to the being of God as a whole, while not through essence and energies. Inherent in resorting to Augustinian essence [12] being Lossky’s doctrines of energies and trinity, behind the three Persons, Lossky creatively one can see three levels in the existence of connects his Trinitarian doctrine with the trinity [14]. First, the immanent trinity is soteriology by using the concept of kenosis. within the Godhead in its divine essence. It The distinction of the Persons comes when is completely transcendent and unknowable we see God’s act of atonement: redemption to us. Second, as an outflowing of this divine and deification. The Son redeems humanity essence, the trinity exists as three persons by kenotically assuming human nature and in the divine energies, yet the Father is hiding His divine nature. The Spirit deifies the source of this outflowing, maintaining human nature by kenotically assuming the the monarchy of the Father. Third, the human person and hiding His divine person. economic trinity immanently exists in Yet, these two processions are not identical relation to creatures through the divine and they are united in the Person of the energies, knowable to us [14]. Thus, through Father who kenotically has decided to be apophatic theology we can only progress present in His energies and hide His essence. from the economic trinity to the level of Through kenosis, God is fully transcendent the energies, where we get a sense of the and immanent. Thus, the transcendent immanent trinity, but not its fullness in the distinction of the Persons is made immanent divine essence. The third and second levels to us from His kenotic acts of atonement [9]. of existence are congruent, but the first level of existence is far beyond our reach,

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 30 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.2 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology even after deification. The immanence and First, the transcendence of the trinity is transcendence are maintained in balance due to man’s depravity, according to Barth. by the stratification of these three levels, This is the reason Barth condemns analogia instead of the two collapsed levels of Barth. entis for analogia fidei. Though Barth sees the economic and immanent as identical, Finally, when it comes to soteriology, Barth proceeds to say that the whole the two disagree on the unity of the triune mystery of the immanent trinity is present in God. For Barth, the unity of God lies either the economic trinity which is ineffable and in essence or in the Holy Spirit. Whether transcendent to us due to our depravity. the unity is in the divine essence or the Holy Thus, our finitude does not enable us to fully Spirit, the unity of God basically lies in the comprehend the immanent trinity, though filioque. The divine essence gives rise to it is fully revealed in the economic trinity. the three persons, but returns to the divine Lossky, on the other hand, safeguards essence only because the Spirit proceeds God’s transcendence at the level of the from the Father and the Son returns to divine essence. Lossky, following the the Father. Thus the unity of the Godhead eastern tradition [16, 17], maintains the level lies in the filioque according to Barth [15]. of energies to the existence of the Trinity Lossky strongly rejects this, because Lossky to distance the economic trinity at the third points out that the filioque phenomena can level from the first level of divine essence. be seen only at the third level of existence In other words, if Barth safeguards God’s of the Trinity, the economic trinity. Lossky transcendence by infinitely lowering man’s then argues that one cannot say that nature in depravity, Lossky safeguards this filioque procession is inherent in the God’s transcendence by infinitely raising the immanent trinity. Instead, Lossky builds on trinity via the levels of essence of energies the Chalcedonian distinction of hypostasis [14]. and physis and argues that the kenosis of the Son and the Spirit are dependent upon Second, both Barth and Lossky the kenosis of the Father. Thus there is a want to argue that the economic trinity monarchy of the Father as the source of the really is immanent in the history of our begetting of the Son and procession of the salvation. Barth argues that by saying the Spirit. The unity of the triune God is in the full immanent trinity is revealed in the Father, according to Lossky [7]. economic trinity. Lossky affirms the reality of the economic trinity by saying that its mode of existence is completely knowable IV. Similarities between Barth and to us. Furthermore, God’s full presence is Lossky real in His energies [18]. Since the economic Now having looked at their disagreements, trinity acts on creation through the divine it is difficult to find similarities if we compare energies, the economic trinity embodies them doctrine by doctrine. Thus I will God’s real presence in creation. present their similarities by presenting Third, having both agreed that the some basic issues that they both share. I will economic trinity is real, both argue that the argue that they are fundamentally trying to three persons are distinct. Barth shows the express some fundamental notions of the distinction of the three persons through His Trinity: the transcendence of the trinity, the analogia relationis [19]. God’s personhood is immanence, real presence of the trinity, the defined by its relations within the Godhead distinction of the three Persons, and the [20]. The Father would not be the Father unity of the Godhead. without the Son and the Son would not be the Son without the Father. Neither the

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Father nor the Son would be in a filial love [5] McCormack, B.L., Karl Barth’s critically if not for the Spirit. Similarly, the Revealer realistic dialectical theology : its genesis and would not be the Revealer if not for the development, 1909-1936. 1995, New York: Revelation that which is made real in its Clarendon Press; Oxford : Oxford University Revealedness. The relationships between Press. xviii, 499 p. the Persons of the Trinity differentiate the [6] Laats, A., Doctrines of the Trinity in Eastern persons within the Godhead. Lossky on the and Western theologies : a study with special reference to K. Barth and V. Lossky. Studies in other hand, maintains the uniqueness of the intercultural history of Christianity. 1999, the Persons not by splitting up attributes Frankfurt am Main ; New York: P. Lang. 171 to the different Persons (Lover, Beloved, p. Mutual Love or Mind, Love, Will), but by [7] Lossky, V., In the image and likeness of God. distinguishing their acts of kenosis. Their 1975, London: Mowbrays. 232 p. acts of kenosis are all unique, because [8] Lossky, V., Orthodox theology : an they empty themselves of different things, introduction. 1978, Crestwood, NY: St. whether it’s essence, nature or personhood Vladimir’s Seminary Press. 137 p. [21]. [9] Lossky, V., The mystical theology of the Finally, Barth and Lossky both wants to Eastern Church. 1976, Crestwood, N.Y.: St. maintain the unity of the triune God. Barth Vladimir’s Seminary Press. 252 p. places the unity of the triune God in the [10] Letham, R., The Holy Trinity : in Scripture, filioque, while Lossky points at the monarchy history, theology, and worship. 2004, of the Father as the unity of the three. The Phillipsburg, NJ: P & R Pub. xv, 551 p. two processions proceed from the Father as [11] Hunt, A., Trinity : nexus of the mysteries the unbegotten, the source, the arche. of Christian faith. Theology in global perspective. 2005, Maryknoll, N.Y.: Orbis In conclusion, their doctrine of the Trinity Books. xvi, 254 p. is different when viewed layer by layer from [12] Hunt, A., The Trinity and the paschal mystery epistemology, revelation and soteriology. : a development in recent Catholic theology. But their doctrine of the Trinity strives New theology studies. 1997, Collegeville, to safeguard divine transcendence and Minn.: Liturgical Press. ix, 198 p. immanence: the ineffability of the trinity, the [13] Barth, K., et al., A Karl Barth reader. 1986, real presence of the trinity, the distinction Grand Rapids, Mich.: Eerdmans Pub. Co. x, of the three Persons, and the unity of the 117 p. Godhead. [14] Reid, D., Energies of the spirit : trinitarian models in Eastern Orthodox and Western theology. American Academy of Religion References academy series. 1997, Atlanta, Ga.: Scholars Press. xiv, 149 p. [1] Oh, P.S., Karl Barth’s trinitarian theology : a study in Karl Barth’s analogical use of the [15] Bromiley, G.W., An introduction to the trinitarian relation. 2006, London; New York: theology of Karl Barth. 1979, Grand Rapids: T & T Clark. xvi, 180 p. Eerdmans. xiv, 253 p. [16] Bobrinskoy, B., The mystery of the Trinity : [2] Barth, K., The humanity of God. The Fontana library: theology & philosophy. 1967, trinitarian experience and vision in the biblical London,: Collins. 95 p. and patristic tradition. 1999, Crestwood, N.Y.: St. Vladimir’s Seminary. ix, 330 p. [3] Barth, K., Church dogmatics. 1936, Edinburgh,: T. & T. Clark. [17] Florovsky, G., Creation and redemption. Collected works of Georges Florovsky v 3. [4] Grenz, S.J., Rediscovering the triune God : 1976, Belmont, Mass.: Nordland Pub. Co. the Trinity in contemporary theology. 2004, 317 p. Minneapolis: Fortress Press. xii, 289 p.

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 32 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.2 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

[18] Lossky, V., The vision of God. The library of at Cancer InCytes Magazine, a magazine Orthodox theology,. 1964, London, Clayton, that discusses the healthcare needs of Wis.,: Faith Press; American Orthodox Press. disadvantaged populations, especially 139 p. victims of human trafficking and slavery. Dr. [19] White, T.J., The Analogy of being : invention Gouw has been an active member of several of the Antichrist or the wisdom of God? 2011, professional societies: American Association Grand Rapids, Mich. ; Cambridge, U.K.: for the Advancement of Science, American W.B. Eerdmans Pub. Co. xiv, 440 p. Academy of Religion, Society for Biblical [20] Hunsinger, G., How to read Karl Barth : Literature, and Center for Theology and the the shape of his theology. 1991, New York: Oxford University Press. x, 298 p. Natural Sciences. [21] Papanikolaou, A., Being with God : Trinity, apophaticism, and divine-human communion. 2006, Notre Dame, Ind.: University of Notre Dame Press. x, 238 p.

Biography Arvin M. Gouw, Ph.D. is a Research Associate at Harvard University School of Divinity, Fellow at Stanford University, Visiting Scholar at University of California, Berkeley, and Adjunct Faculty at San Francisco State University. His main interest is in the intersection between science, theology, and ministry. He served as associate pastor in Harvest Fellowship of Churches during which he did his fellowship on science and theology at Princeton Theological Seminary. He received his Ph.D. in pathobiology from Johns Hopkins University School of Medicine, M.Phil in philosophy from University of Pennsylvania, M.A. in theology from St. Mary’s Seminary & University’s Ecumenical Institute of Theology, and B.A. & M.A. in neuroscience from UC Berkeley. Dr. Gouw serves as the director of the BeHEARD (Help Empower & Accelerate Research Discoveries) and RDTF (Rare Disease Task Force) divisions of Rare Genomics Institute where he leads crowdfunding efforts for rare disease personalized medicine research predominantly for children. Dr. Gouw is also the senior editor for biological sciences

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 33 - in the Ancient Greek Philosophy and the Patristic thinking DIALOGO 2.2; 34-44 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

The name „Immanuel” = „God with us”, a proof of God’s immanence, according to the religious vision of the American author Ellen G. White

Assoc. Prof. Ioan-Gheorghe ROTARU, PhD ‘Timotheus’ Brethren Theological Institute of Bucharest President of Education Society for Romanian People (SPIPR) Bucharest, Romania. [email protected]

Abstract: The study shows the fact that The Him, people could have a vision on God’s One who was named „Immanuel”, meaning character. The presence of Jesus Christ on „God with us”, namely Jesus Christ, through earth signified the divine immanence. his life and through all His earthly activity, demonstrated the absolute immanence of God Saint apostle Paul, talking about God, on earth. Because of this, when He was asked who had said to shine the light out of by apostle Philip to show them Almighty God, darkness, enlightened people’s minds and the Father, Jesus answered Philip that the one hearts, motivating them to do everything who had seen Him, had seen God, the Father. they can, in order to shine the light of The divine immanence was manifested in the the knowledge of God’s glory: „For God, whole life and actions of Jesus. who commanded the light to shine out of darkness, hath shined in our hearts, to give Keywords: „Immanuel”, immanence, symbol, the light of the knowledge of the glory of significance, vision. God in the face of Jesus Christ.” [2] This study, in terms of limited expression I. INTRODUCTION space, aims to highlight the vision of the American author E. G. White, regarding God’s immanence, analyzed in terms of the significance of the name “Immanuel” significance of the name „Immanuel”, name especially in her book “The Desire of given to Jesus Christ, meaning „God with us” Ages”. This is the world’s best-selling or „God is with us” [1], was demonstrated book concerning the life of Jesus Christ. in every aspect of Jesus’ life and actions “Immanuel” was the proof of the divine on earth. He, Jesus Christ, Son of God and immanence. The author makes interesting Son of Man, having a dual nature, a divine references on different aspects of the life and a human one, was God incarnated, was and actions of Jesus Christ. The author’s The One who took human form. Through

Session 1. “Transcendence” and “immanence” eISSN: 2393-1744, cdISSN: 2392-9928 in the Ancient Greek Philosophy and the Patristic thinking - 34 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology extensive work cannot be summarized and they could sit at the same table with or analyzed in a few pages. Because of Him and enjoy His touch, His words, and the these considerations, we will present just miracles done in front of them. They could a few aspects, considered by us as being see Him ministering their needs. Man did significant. Through this, we invite you to not know God in this way, namely being analyze this book. so kind, so loving, full of understanding and patience, always there to help them, but also to rebuke human weaknesses. He II. The significance of the name seemed detached from another world. „Immanuel” – a proof of God’s immanence, according to the vision of The American author Ellen G. White, showing the fact that Jesus Christ was the american author Ellen G.White incarnated and was named „Immanuel”, As a divine prerogative, the name makes a demonstration regarding the “Immanuel” highlights the divine attributes significance of this name, namely the and character, especially in His relationship intercommunion of the transcendent God with man. In order to be perceived by with people, live among them, which was man, God decides to send His Son, to take in fact, the undeniable evidence of the upon Himself the human nature. In these immanence of God towards people: “His circumstances, the prophets foretold the name shall be called Immanuel, ... God with great event of the Son incarnation. At us.” “The light of the knowledge of the the set time, named in the Scripture “the glory of God” is seen “in the face of Jesus fullness of time” the incarnation took place, Christ.” From the days of eternity the Lord meaning that the Son took on a human Jesus Christ was one with the Father; He form. He was named Jesus Christ, because was “the image of God,” the image of His this name refers to both: the divine nature greatness and majesty, “the outshining of (Christ) and the human nature (Jesus). His His glory.” It was to manifest this glory that birth was considered a miracle and only He came to our world. To this sin-darkened God is capable of such a miracle. The Son earth, He came to reveal the light of God’s took upon Himself the human nature, love,—to be “God with us.” Therefore, it comparable with the human nature of the was prophesied of Him, “His name shall be first man, Adam, a nature that did not fall called Immanuel.” By coming to dwell with into sin. Only under these conditions, the us, Jesus was to reveal God both to men and second Adam, namely Jesus Christ, could to angels. He was the Word of God,—God’s demonstrate the sinless character of God thought made audible. In His prayer for His and the perfect obedience. The first Adam disciples He says, “I have declared unto was created in the image and likeness of them Thy name,”—“merciful and gracious, God. He could have lived forever in the long-suffering, and abundant in goodness state he had been created if he had obeyed and truth,”—“that the love wherewith and remained faithful to God Creator. The Thou hast loved Me may be in them, and I second Adam, true God and true Man, came in them.” But not alone for His earthborn into the world of earthlings to show the children was this revelation given. Our little true character of God. Lucifer questioned world is the lesson book of the universe. the character of God. The divine character God’s wonderful purpose of grace, the presented by Jesus, besides the revelation mystery of redeeming love, is the theme of the divine attributes, was a true proof of into which “angels desire to look,” and it the immanence. The people could see and will be their study throughout endless ages. hear Him, they could touch Him, talk to Him, Both the redeemed and the unfallen beings

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 35 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology will find in the cross of Christ their science the earth. It was His hand that hung the and their song. It will be seen that the glory worlds in space, and fashioned the flowers shining in the face of Jesus is the glory of of the field. “His strength setteth fast the self-sacrificing love. In the light from Calvary mountains.” “The sea is His, and He made it will be seen that the law of self-renouncing it.” Psalm 65:6; 95:5. It was He that filled the love is the law of life for earth and heaven; earth with beauty, and the air with song. that the love which “seeketh not her own” And upon all things in earth, and air, and sky, has its source in the heart of God; and that He wrote the message of the Father’s love.” in the meek and lowly One is manifested the [4] character of Him who dwelleth in the light which no man can approach unto.” [3] The sin occurrence, namely man’s disobedience towards God the Creator, The divine presence and His immanence altered the divine image or imprint on the could be seen first in the works of the created things. But even with all these Creation. He approached our world, a world alterations, caused by the sin, the image of that was in a chaotic state, “deserted and the Divinity can still be seen in the created empty”, and started to create and to arrange things, according to the American author it. In six days, He created a wonderful planet E.G. White: “Now sin has marred God’s and in the middle of all the beauties that He perfect work, yet that handwriting remains. had created, He put man, the first human Even now all created things declare the couple- Adam and Eve. Only the first couple glory of His excellence. There is nothing, of people had known the divine immanence, save the selfish heart of man, that lives because the Creator talked daily with them, unto itself. No bird that cleaves the air, no “in the cool of the day”. We do not know animal that moves upon the ground, but how much did they talk with the Creator. ministers to some other life. There is no leaf They knew the immanent God, because He of the forest, or lowly blade of grass, but revealed Himself to them, but after they has its ministry. Every tree and shrub and were banished from Eden, the situation leaf pours forth that element of life without changed. They and their children did not which neither man nor animal could live; have the possibility and the freedom to see and man and animal, in turn, minister to the the immanent God anymore. However, God life of tree and shrub and leaf. The flowers was with them, but He did not revealed breathe fragrance and unfold their beauty directly to them, they could not see Him in blessing to the world. The sun sheds its anymore. From then on, He used indirect light to gladden a thousand worlds. The ways to communicate with man. The ocean, itself the source of all our springs and divine immanence was no longer possible fountains, receives the streams from every to see. All the created things were talking land, but takes to give. The mists ascending about a Creator, but He could not be seen. from its bosom fall in showers to water the Referring to all that was created and that earth, that it may bring forth and bud.” [5] bore the mark of a Superior Intelligence, the American author E. G. White says that: Even if, because of the human sin, the message about God was marked on the image of the divine immanence was every created thing. Therefore, it was the increasingly difficult to be seen, the divine immanence written and placed on transcendental God had another plan. the created things. The author says that: “in Through this plan, people could know Him the beginning, God was revealed in all the in a special way. In order to be known, He works of creation. It was Christ that spread needed a human nature, an immanence the heavens, and laid the foundations of possible to be observed and known by people. The existent deities from various

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 36 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology cultures of the world had certain ways of things which I have heard of him. They representation and knowledge. They were understood not that he spake to them of the represented by animals, birds, reptiles, Father. Then said Jesus unto them, When ye religious objects etc. These deities could have lifted up the Son of man, then shall ye not descend among people, because know that I am he, and that I do nothing of they existed only in the minds of certain myself; but as my Father hath taught me, I worshipers. Their immanence could not be speak these things. And he that sent me is known so they remained at a transcendental with me: the Father hath not left me alone; level. for I do always those things that please him.” [7] “As the living Father hath sent me, One of the most powerful statement and I live by the Father: so he that eateth regarding God’s closeness and knowledge me, even he shall live by me.” [8] “He that towards people, meaning the way He made speaketh of himself seeketh his own glory: Himself known or His immanence, according but he that seeketh his glory that sent him, to the American author E. G. White, is that the same is true, and no unrighteousness is God was revealed to us through Jesus. The in him.” [9] human being could know better a person with a similar nature: “But turning from all Because the fair and good character of lesser representations, we behold God in God was questioned by Lucifer, someone Jesus. Looking unto Jesus we see that it is was needed to set things right, by bringing the glory of our God to give. “I do nothing of them to their true reality, presenting Myself,” said Christ; “the living Father hath correctly God’s character. The transcendent sent Me, and I live by the Father.” “I seek God was not known by people. In people’s not Mine own glory,” but the glory of Him minds the devil installed suspicion, which is that sent Me. John 8:28; 6:57; 8:50; 7:18. In why they needed a way to know the real and these words is set forth the great principle true knowledge of God. The best solution which is the law of life for the universe. All was to know God’s divine immanence things Christ received from God, but He through Jesus, with his dual nature: true took to give. So in the heavenly courts, in God and true Man: “In heaven itself this law His ministry for all created beings: through was broken. Sin originated in self-seeking. the beloved Son, the Father’s life flows out Lucifer, the covering cherub, desired to be to all; through the Son it returns, in praise first in heaven. He sought to gain control and joyous service, a tide of love, to the of heavenly beings, to draw them away great Source of all. And thus through Christ from their Creator, and to win their homage the circuit of beneficence is complete, to himself. Therefore he misrepresented representing the character of the great God, attributing to Him the desire for self- Giver, the law of life.” [6] exaltation. With his own evil characteristics he sought to invest the loving Creator. Thus Those scriptural passages describe he deceived angels. Thus he deceived men. the fact that in the person and actions of He led them to doubt the word of God, and Jesus, from His birth to His crucifixion, the to distrust His goodness. Because God is a presence of God was manifested, and this God of and terrible majesty, Satan manifestation of the divinity was the divine caused them to look upon Him as severe immanence among people: “Then said they and unforgiving. Thus he drew men to join unto him, Who art thou? And Jesus saith him in rebellion against God, and the night unto them, Even the same that I said unto of woe settled down upon the world. The you from the beginning. I have many things earth was dark through misapprehension to say and to judge of you: but he that sent of God. That the gloomy shadows might be me is true; and I speak to the world those

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 37 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology lightened, that the world might be brought symbolic reference to the One whom they back to God, Satan’s deceptive power was represented. The man thought the divine to be broken. This could not be done by transcendence was hidden from the force. The exercise of force is contrary to the human eyes, in order to make man able to principles of God’s government; He desires endure it. The symbol has in itself the ability only the service of love; and love cannot be to be immanent, to be seen, observed, commanded; it cannot be won by force or and touched. However, this immanence authority. Only by love is love awakened. To was meant to foreshadow, to symbolize know God is to love Him; His character must something else, namely the One that had be manifested in contrast to the character sent His attributes in a form, which is possible of Satan. This work only one Being in all the to be perceived. The American author E.G. universe could do. Only He who knew the White describes, in a special way, some of height and depth of the love of God could these aspects: “This great purpose had been make it known. Upon the world’s dark night shadowed forth in types and symbols. The the Sun of Righteousness must rise, “with burning bush, in which Christ appeared to healing in His wings.” Malachi 4:2.” [10] Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly The one who offered himself voluntarily shrub, that seemingly had no attractions. to save humanity was Jesus. He was the One This enshrined the Infinite. The all-merciful who came to present the real, perfect, good God shrouded His glory in a most humble and fair character of God. None of the created type, that Moses could look upon it and beings could represent the divine character; live. So in the pillar of cloud by day and the they showed people the transcendent God. pillar of fire by night, God communicated Ellen G. White presents this aspect through with Israel, revealing to men His will, and the following words: “Nearly two thousand imparting to them His grace. God’s glory years ago, a voice of mysterious import was subdued, and His majesty veiled, that was heard in heaven, from the throne of the weak vision of finite men might behold God, “Lo, I come.” “Sacrifice and offering it. So Christ was to come in “the body of our Thou wouldest not, but a body hast Thou humiliation” (Philippians 3:21, R. V.), “in the prepared Me.... Lo, I come (in the volume likeness of men.” In the eyes of the world He of the Book it is written of Me,) to do Thy possessed no beauty that they should desire will, O God.” … In these words is announced Him; yet He was the incarnate God, the light the fulfillment of the purpose that had been of heaven and earth. His glory was veiled, hidden from eternal ages. Christ was about His greatness and majesty were hidden, that to visit our world, and to become incarnate. He might draw near to sorrowful, tempted He says,“A body hast Thou prepared Me.” men.”[12] Had He appeared with the glory that was His with the Father before the world was, When the people of Israel were we could not have endured the light of His traveling, through the wilderness, from presence. That we might behold it and not Egypt to Canaan, Moses received the divine be destroyed, the manifestation of His glory commandment to build a tent [13], called was shrouded. His divinity was veiled with “tabernacle”. It was called like that because humanity,—the invisible glory in the visible it represented the connection between human form.” [11] man and God. The Transcendent descended among people and made Himself known Various symbols were used throughout through the symbols placed there. In that time to describe Divinity. The symbols tent there were many symbols, but also could not show the divine immanence various ceremonies which were meant to in reality. They were just a shadow, a

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 38 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology foreshadow and which were related all and passed through our . “In all to God. Through the symbols, the man things it behooved Him to be made like unto could know a few things about the divine His brethren.” Hebrews 2:17. If we had to immanence. The American author E.G. bear anything which Jesus did not endure, White writes the following things about then upon this point Satan would represent the “tabernacle” or the “sanctuary”: “God the power of God as insufficient for us. commanded Moses for Israel, “Let them Therefore Jesus was “in all points tempted make Me a sanctuary; that I may dwell like as we are.” Hebrews 4:15. He endured among them” (Exodus 25:8), and He abode every trial to which we are subject. And He in the sanctuary, in the midst of His people. exercised in His own behalf no power that Through all their weary wandering in the is not freely offered to us. As man, He met desert, the symbol of His presence was temptation, and overcame in the strength with them. So Christ set up His tabernacle given Him from God. He says, “I delight in the midst of our human encampment. He to do Thy will, O My God: yea, Thy law is pitched His tent by the side of the tents of within My heart.” Psalm 40:8. As He went men, that He might dwell among us, and about doing good, and healing all who were make us familiar with His divine character afflicted by Satan, He made plain to men the and life. “The Word became flesh, and character of God’s law and the nature of His tabernacled among us (and we beheld His service. His life testifies that it is possible for glory, glory as of the Only Begotten from us also to obey the law of God.” [15] the Father), full of grace and truth.” John 1:14, R. V., margin. Since Jesus came to dwell Jesus Christ, in His human nature, with us, we know that God is acquainted was God “revealed in flesh”, He was the with our trials, and sympathizes with our transcendent who become immanent. griefs. Every son and daughter of Adam may He could not be known by people and he understand that our Creator is the friend of was ready to reveal Himself to them in a sinners. For in every doctrine of grace, every bearable way. However, the discovery of promise of joy, every deed of love, every the transcendent was made only within divine attraction presented in the Saviour’s the limits of human knowledge. This was a life on earth, we see “God with us.” ” [14] presentation of the divine immanence, and E.G. White writes: “By His humanity, Christ Even if Lucifer, who became the Devil, touched humanity; by His divinity, He lays presents, the things related to God, in a hold upon the throne of God. As the Son of distorted way, the true presentation about man, He gave us an example of obedience; God was to be made by Jesus. In all His activity as the Son of God, He gives us power to He dismantled all the untruths of Lucifer, obey. It was Christ who from the bush on offering a perfect parables in all respects. Mount Horeb spoke to Moses saying, “I The American author captures this in a AM THAT I AM.... Thus shalt thou say unto special way: “Satan represents God’s law of the children of Israel, I AM hath sent me love as a law of selfishness. He declares that unto you.”... This was the pledge of Israel’s it is impossible for us to obey its precepts. deliverance. So when He came “in the The fall of our first parents, with all the likeness of men,” He declared Himself the I woe that has resulted, he charges upon the AM. The Child of Bethlehem, the meek and Creator, leading men to look upon God as lowly Saviour, is God “manifest in the flesh.” the author of sin, and suffering, and death. 1 Timothy 3:16. And to us He says: “I AM the Jesus was to unveil this deception. As one of Good Shepherd.” “I AM the living Bread.” “I us He was to give an example of obedience. AM the Way, the Truth, and the Life.” “All For this He took upon Himself our nature, power is given unto Me in heaven and in

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 39 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology earth.”John 10:11; 6:51; 14:6; Matthew 28:18. This could have been seen only through the I AM the assurance of every promise. I AM; divine immanence, which was lowered to the be not afraid. “God with us” is the surety of level of human knowledge. About this, the our deliverance from sin, the assurance of American author E. G. White writes: “By His our power to obey the law of heaven.” [16] life and His death, Christ has achieved even more than recovery from the ruin wrought Through human nature, Jesus Christ through sin. It was Satan’s purpose to bring demonstrated a distinctive character, thus about an eternal separation between God presenting the divine character. Therefore, and man; but in Christ we become more the transcendent, with all its traits, could closely united to God than if we had never become known. But the human could only fallen. In taking our nature, the Saviour has summarize what was revealed to him. The bound Himself to humanity by a tie that is transcendent became immanent and the never to be broken. Through the eternal immanence amazed through its special ages He is linked with us. “God so loved character. It was full of love, sacrifice, the world, that He gave His only-begotten humility and obedience. So as the High Priest Son.” John 3:16. He gave Him not only to didn`t served in celebration robes, wearing bear our sins, and to die as our sacrifice; He simple clothes, like any other ordinary priest, gave Him to the fallen race. To assure us of in the same way, the divine transcendental His immutable counsel of peace, God gave presented himself to people in a simple His only-begotten Son to become one of the way, possible to be known. The divine human family, forever to retain His human transcendence was impossible to be known, nature. This is the pledge that God will fulfill while the divine immanence emphasized His word. “Unto us a child is born, unto us the possibility of the people to know the a son is given: and the government shall be divine character. Therefore the American upon His shoulder.” God has adopted human author writes about Him: “In stooping to nature in the person of His Son, and has take upon Himself humanity, Christ revealed carried the same into the highest heaven. It a character the opposite of the character is the “Son of man” who shares the throne of Satan. But He stepped still lower in the of the universe. It is the “Son of man” whose path of humiliation. “Being found in fashion name shall be called, “Wonderful, Counselor, as a man, He humbled Himself, and became The mighty God, The everlasting Father, obedient unto death, even the death of the The Prince of Peace.” Isaiah 9:6. The I AM is cross.” Philippians 2:8. As the high priest the Daysman between God and humanity, laid aside his gorgeous pontifical robes, and laying His hand upon both. He who is “holy, officiated in the white linen dress of the harmless, undefiled, separate from sinners,” common priest, so Christ took the form of is not ashamed to call us brethren. Hebrews a servant, and offered sacrifice, Himself the 7:26; 2:11. In Christ the family of earth and the priest, Himself the victim. “He was wounded family of heaven are bound together. Christ for our transgressions, He was bruised for glorified is our brother. Heaven is enshrined our iniquities: the chastisement of our peace in humanity, and humanity is enfolded in the was upon Him. Isaiah 53:5.” [17] bosom of Infinite Love. ” [18] The character of the transcendent God On the occasion of Jesus’ baptism in the was presented as being defined by love and Jordan River, the divine immanence was sacrifice. Therefore, the divine transcendent revealed to everyone and the beings of was ready for the sacrifice, the sacrifice to the universe witnessed a revelation of the bound himself to man for eternity. For this, divinity. Therefore, E. G. White says: “Direct the human nature of Jesus was offered as from the throne issue the beams of His a sacrifice, in order to demonstrate love.

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 40 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology glory. The heavens are opened, and upon as follows: “As Nathanael looked upon the Saviour’s head descends a dovelike form Jesus, he was disappointed. Could this man, of purest light,--fit emblem of Him, the meek who bore the marks of toil and poverty, and lowly One.” [19] be the Messiah? Yet Nathanael could not decide to reject Jesus, for the message of There, at the Jordan River it could be seen John had brought conviction to his heart. the heavenly discovery, the discovery of the Jesus saw Nathanael coming to Him, and transcendent. This was understood only by saith of him, Behold an Israelite indeed, in John the Baptist, but those present were whom is no guile!” In surprise Nathanael also touched by the presence of the divinity, exclaimed, “Whence knowest Thou me? which meant that the transcendental Jesus answered and said unto him, Before became immanent for their understanding: that Philip called thee, when thou wast “Of the vast throng at the Jordan, few under the fig tree, I saw thee.” It was except John discerned the heavenly vision. enough. The divine Spirit that had borne Yet the solemnity of the divine Presence witness to Nathanael in his solitary prayer rested upon the assembly. The people under the fig tree now spoke to him in the stood silently gazing upon Christ. His form words of Jesus. “[22] was bathed in the light that ever surrounds the throne of God. His upturned face was The divine plan, of making the glorified as they had never before seen the transcendent known by people and face of man. From the open heavens a voice therefore immanent, was was heard saying, “This is My beloved Son, described by the American author, with in whom I am well pleased.””[20]. At Jordan the occasion of the miracle from Cana of River, the words of the trancendent God Galilee:“The words, “Mine hour is not yet were heard by those who were present: come,” point to the fact that every act of “And the word that was spoken to Jesus Christ’s life on earth was in fulfillment of at the Jordan, “This is My beloved Son, the plan that had existed from the days of in whom I am well pleased,” embraces eternity. Before He came to earth, the plan humanity.” [21] lay out before Him, perfect in all its details. But as He walked among men, He was Among the crowd, present for that guided, step by step, by the Father’s will. occasion, there was also Nathanael. He He did not hesitate to act at the appointed looked at Jesus’s face, a face that had time. With the same submission He waited the image of simplicity, of hard work and until the time had come.”[23] poverty, and because of these he was disappointed, wondering himself whether By mingling among people, as one who Jesus could be the Messiah awaited by desires the best for them, searching them them. Therefore, Nathanael stood down to in different places, even in their houses, meditate on these things, when was found Jesus wanted them to feel His divine by Philip and asked to come to see Jesus. presence and to get to know the divine Jesus words, saying that He saw him there transcendent. He also wanted to become under the immanent for them. The American author captures in her book these aspects, through fig tree, before Philip had called him, the following words:“Jesus saw in every impressed him. Nathanael wondered who soul one to whom must be given the call to would have known where he was hiding. His kingdom. He reached the hearts of the Then he thought that Jesus really was people by going among them as one who Messiah, God incarnated and the divine desired their good. He sought them in the immanence. The American author describes public streets, in private houses, on the

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 41 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology boats, in the synagogue, by the shores of the author writes: “In feeding the five thousand, lake, and at the marriage feast. He met them Jesus lifts the veil from the world of nature, at their daily vocations, and manifested an and reveals the power that is constantly interest in their secular affairs. He carried exercised for our good.” [26] His instruction into the household, bringing families in their own homes under the Jesus Christ, together with His apostles, influence of His divine presence.”[24] in the boat trip on the Sea of Galilee ( Lake Galilee ), gripped by a sudden storm, appeals One of the most obvious evidence of the to the Great Teacher, who rebuked the sea divine immanence is described in the pages and ceased the storm. The sailors were of the Holy Scripture, in the discussion astonished by this fact, asking themselves between apostle Philip and Jesus. In the who is This Man, who had the power to make discussion Philip asked Jesus to show them the wind and the sea to obey him. The divine God, the Father, meaning the possibility that immanence was again observable in what the human beings to be able to know the Jesus did, it was observable in the ceasing of divine transcendent. Jesus answered him, the storm and the sea. E. G. White describes that the one who had seen Him, had seen in the event as follows: “He lifts His hand, so fact the Father. Man was eager to know the often employed in deeds of mercy, and says transcendent God and one of Jesus’ disciples to the angry sea, “Peace, be still.” The storm uttered this desire. Jesus’ answer was a ceases. The billows sink to rest. The clouds direct revealing of the fact that He was God roll away, and the stars shine forth. The incarnated; He was the divine transcendent boat rests upon a quiet sea. Then turning to that had become immanent among people. His disciples, Jesus asks sorrowfully, “Why are ye fearful? have ye not yet faith?” Mark We present below the scriptural passage 4:40, R.V. A hush fell upon the disciples. in question, which describes the question Even Peter did not attempt to express the and the answer: “If ye had known me, ye awe that filled his heart. The boats that had should have known my Father also: and set out to accompany Jesus had been in the from henceforth ye know him, and have same peril with that of the disciples. Terror seen him. Philip saith unto him, Lord, shew and despair had seized their occupants; but us the Father, and it sufficeth us. Jesus saith the command of Jesus brought quiet to unto him, Have I been so long time with you, the scene of tumult. The fury of the storm and yet hast thou not known me, Philip? he had driven the boats into close proximity, that hath seen me hath seen the Father; and and all on board beheld the miracle. In the how sayest thou then, Shew us the Father? calm that followed, fear was forgotten. Believest thou not that I am in the Father, The people whispered among themselves, and the Father in me? the words that I “What manner of man is this, that even the speak unto you I speak not of myself: but winds and the sea obey Him?”[27] the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and Jesus, in those moments of maximum the Father in me: or else believe me for the fear for the disciples and for the sailors very works’ sake.” [25] The crowds, coming who were on the sea at that moment, was from various localities, gathered to hear showing a feeling of complete serenity, Jesus. They were hungry and Jesus made without any fear. It was normal to be so. the miracle of bread and fish multiplication. There was the One who had been beyond The transcendent that became immanent the situation. He was the transcendent, solved the situation of the five thousand shrouded under a human being face. Only hungry people. He multiplied five bread and He could stay strong and calm in the middle two fish, in a miraculous way. The American of a storm, because He had the power to

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 42 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.3 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology be beyond any critical state. In such critical Me.” Here the disciples and the people were circumstances, only Someone equal to God to be given the most convincing evidence in could face the situation calmly. His state regard to the relationship existing between of calm and lack of fear was a proof of the Christ and God. They were to be shown that divine immanence between them. They Christ’s claim was not a deception.” [29] could see there the One who was beyond any human problem, beyond the nature When Jesus asked Lazarus to come out of and its power. Ellen G. White says: “When the grave, the deity, the divine immanence, Jesus was awakened to meet the storm, He has been felt in His being. Man is helpless in was in perfect peace. There was no trace of front of death, he cannot do anything. No fear in word or look, for no fear was in His man can bring back to live a dead person. heart. But He rested not in the possession of Lazarus had been dead for several days; almighty power. It was not as the “Master therefore, Jesus demonstrated the divine of earth and sea and sky” that He reposed in immanence, the power that brought quiet. That power He had laid down, and He Lazarus out of his grave, wrapped as he was. says, “I can of Mine own self do nothing.” Those who were present stood near the John 5:30. He trusted in the Father’s might. immanent God, Who had shown His power. It was in faith--faith in God’s love and care- The reality met the divine immanence: “And -that Jesus rested, and the power of that when He thus had spoken, He cried with a word which stilled the storm was the power loud voice, Lazarus, come forth.” His voice, of God.” [28] clear and penetrating, pierces the ear of the dead. As He speaks, divinity flashes In front of the grave of Lazarus, Jesus through humanity. In His face, which is Christ demonstrates again the fact that lighted up by the glory of God, the people there is a relationship of equality between see the assurance of His power. Every eye is Him and God the Father, and the presence fastened on the entrance to the cave. Every of Jesus there was again a proof of the ear is bent to catch the slightest sound. With divine immanence. There, the human reality intense and painful interest all wait for the showed that fact that man, in his limited test of Christ’s divinity, the evidence that is sphere of potency, was incapable to solve to substantiate His claim to be the Son of the situation, which was beyond human God, or to extinguish the hope forever.” possibilities, situation in which only the [30] transcendent God, present among people through His immanence, and manifested On the Mount of Transfiguration, in the Divine Being of the Son, showed the disciples saw the divinity on Jesus’ face. his power: “But here Christ claims God as His face was shining, showing that it was His Father, and with perfect confidence something different, it was the face ofa declares that He is the Son of God. In all that divine being, and it was the transcendent He did, Christ was co-operating with His in front of man, shrouded under a form Father. Ever He had been careful to make it that was accessible to man. The author E.G. evident that He did not work independently; White thus describes this element of the it was by faith and prayer that He wrought divine immanence: “His prayer is heard. His miracles. Christ desired all to know His While He is bowed in lowliness upon the relationship with His Father. “Father,” He stony ground, suddenly the heavens open, said, “I thank Thee that Thou hast heard Me. the golden gates of the city of God are And I knew that Thou hearest Me always: but thrown wide, and holy radiance descends because of the people which stand by I said upon the mount, enshrouding the Saviour’s it, that they may believe that Thou hast sent form. Divinity from within flashes through humanity, and meets the glory coming from

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 43 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology above. Arising from His prostrate position, [6] Ibidem, p. 12. Christ stands in godlike majesty. The soul [7] The Holy Bible, King James Version, agony is gone. His countenance now shines Cambridge, Cambridge University Press, The “as the sun,” and His garments are “white New Testament, John 8, 25-29, p.135. as the light.” ” [31] [8] The Holy Bible, King James Version, The New Testament…, John 6, 57, p.131. CONCLUSIONS [9] The Holy Bible, King James Version, Cambridge, The New Testament…, John 7, In each of the situations presented it 18, p.132. was demonstrated that the One who was [10] Ellen G.White, Viața lui Isus, [The Desire of given the name „Immanuel”, was truly „God Ages]..., pp. 12-13. with them.” „This revelation, is expressed [11] Ibidem, p. 14. through a name: Immanuel (Immanu-El = [12] Ibidem. God is with us). In the biblical language, this [13] The Holy Bible, King James Version,The Old closeness is described in the incarnation Testament…, Exodus 25,8, p.102. metaphors: „The bread coming from [14] Ellen G.White, Viața lui Isus, [The Desire of Heaven” and „The word was made flesh Ages]..., pp. 14-15. and dwelt among us.” Immanuel is not just a [15] Ibidem, p. 15. name or a tag, Immanuel means a new step [16] Ibidem, p. 16 in the world of knowledge, it means that [17] Ibidem. God is so closer that man can see, hear and touch Him (1 John 1:1).” [32] [18] Ibidem, pp. 16-17. [19] Ibidem, p. 93. The American author E.G. White, in her [20] Ibidem. book, The Desire of Ages, presents her [21] Ibidem, p. 94. religious vision in a specific way. In her view Jesus Christ, the One who was named [22] Ibidem, p. 121. “Immanuel”, was truly God and Man in [23] Ibidem, p. 128. the same time. Every aspect of his earthly [24] Ibidem, p. 133. life was a demonstration of the fact that [25] The Holy Bible, King James Version, “Immanuel” was truly “God with them”. Cambridge, Cambridge University Press, The This means that God’s immanence was seen New Testament, John 14, 7-11, p.145. and perceived in all the aspects of Jesus [26] Ellen G.White, Viața lui Isus, [The Desire of Christ’s earthly life. Ages]..., p.347 [27] Ibidem, p.315. REFERENCES [28] Ibidem. [29] Ibidem, pp.507-508. [1] http://www.crestinortodox.ro/religie/numele- [30] Ibidem, p. 508. iisus-121237.html, accesed 22.02.2016, 16,41. [31] Ibidem, pp. 403-404 [32] Laurențiu Ionescu, “EmanuEL”, Semnele [2] The Holy Bible, King James Version, Cambridge, Cambridge University Press, The timpului, http://semneletimpului.ro/religie/ New Testament, 2 Corinthians 4,6, p. 239. teologie/biblia/emanuel-teologie-si-revelatie- in-onomastica-orientului-antic-apropiat.html [3] Ellen G.White, Viața lui Isus, [The Desire of Ages], Editura Viață și Sănătate, București, 2011, pp.10-11. [4] Ibidem, p. 11. [5] Ibidem.

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 44 - DIALOGO 2.2; 45-54 (2015) doi: 10.18638/dialogo.2015.2.2.4 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Transcendent and Immanent in the Orthodox Theology

Fr. Prof. Gheorghe ISTODOR, PhD Faculty of Theology . “Ovidius” University Contanta - Romania [email protected]

Abstract: Transcendent and immanent are union, secularization, profane, Christianization, not valued in Orthodox Theology as simple indifference, deism, , scientific concepts and they give sense to existence and ideology salvation only in a personalist register. Their existence, both in the plan of eternity, as well as temporary, it is professed by the Church, and I. Preliminaries in the manner of which they relate and co-exist Man, the coronation of God’s creation is is the determining factor for understanding called to an eternal dialogue with his Creator, and preaching the truth of the hypostatic encompassing both transcendent and immanent union in Jesus Christ, real God and real because God is equally transcendent and Man. The absolutization of the transcendence immanent. Thus, man, an immanent creature, and immanence by philosophy or ideology carrying the “face” of God, and therefore with is not accepted by Theology for the harmful existential opening to transcendence, has consequences with regard to God, man and the opportunity not just to dialog, but also to creation; also, the absolutization of these two unite with the Tri-Personal Absolute, which is lead to the elimination of Christ’s deity, reduced both transcendent and immanent. Human life to a historical condition, marked either by the becomes therefore a harmonious symbiosis of genius, or by the powerlessness and instinctuality. transcendent and immanent, the two become From missionary perspective, distortion of essential components of human, the presence of the relationship between transcendence and the transcendent discovers him and value him as immanence leads to the intensification of the “Anthropos”, and the presence of the immanent process of secularization, but also to anti- proves him as a real, living, dynamic, having a Christian phenomena such as desacralization, historical value person. Both realities outlines indifference and unchristianizing. the man as having a gift and a call, a free gift that is in accordance with the divine call addressed Keywords: transcendent, immanent, Christology, Christological heresy, hypostatic

Session 1. “Transcendence” and “immanence” eISSN: 2393-1744, cdISSN: 2392-9928 in the Ancient Greek Philosophy and the Patristic thinking - 45 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology to him. We clearly see that man has a purpose – of Christ - God, but without accepting the fullness and he is not a hazardous product - has a call that of His human nature. He argued that in Christ, is fulfilled in highlighting the divine gift (cf. the the eternal Word has replaced the human soul or parable of the thalers) and makes the man able spirit, although he was claiming the Incarnation to carry out a work with a soteriological value (in of the Word, but in a way that the incarnate relation to God) and with philanthropic value (in was not completely human. His teaching were relation to his fellow humans). Then, when the condemned at the Council of Constantinople in ratio between the transcendent and immanent 381 AD. is disrupted, anomalies that affect the man in his If the fullness of deity and humanity of very being appear. Christ were clearly defined at the end of fourth century AD, the way they come together and II. The ratio between Transcendent and coexist, raises serious problems, in this regard Immanent in the theological plan two other heretics, Nestorius and Eutyches of Constantinople (c. 386-450; c. 380-456), In theological perspective, both transcendent have failed. The former was a theologian from and immanent are valued as the incarnation of Antioch in 428 A.D. Patriarch of Constantinople. Jesus Christ, but the problems emerge when He preached against the doctrine “Theotokos,” trying to define the relations between eternal Mother of God, which is attributed to the Blessed Person of the Logos and the human nature Virgin Mary. He supported the Antiochian assumed by Him in the act of incarnation. Thus, tradition about Word-Man, being concerned we have Christological heresies, and also the about the emphasis of transcendence, of Gnostic ones that have greatly troubled the early immutability, and impassibility of eternal Logos, Church. in order to keep the deity safe. He stressed the contrast between God the Word and Jesus the A. The Christological heresies - an expression human being; only the latter was born of Mary, of misunderstanding the reports between suffered and died for us. This new formulation transcendent and immanent in Jesus Christ for the early theology was intended to protect the transcendence and impassivity of the divine The Orthodox Christology, as defined in the Word, even if the price paid was the abandoning fourth Council of Chalcedon (451 AD) through of the doctrine of incarnation. Through the four major thesis, are in total opposition with teaching “theotokos” he states that Jesus – the the four major heresies of the time. The four One who was born from Mary - is the incarnated heresies which we will refer briefly are: Aryanism, Word, not just a human being in which the Word Apollinarism, Nestorianism, and Monophysitism. lived; He was The one who suffered, died and Aries, the propagator of the heresy with rose again. the same name, lived in the fourth century He did these things not as God in His divine and denied the divinity of Christ; he was nature, but as human. Therefore, Christ is not condemned at the first Council of Nicaea a conjunction or union between Jesus and the (325 AD), conviction reaffirmed at the second Word, but rather the divine Word who assumes Council of Constantinople (381 AD). Thus, a body animated with a living soul, the Word and Christ’s transcendence as God was denied, His his humanity are united to give rise to a single immanence being valued as the first perfect reality, a single hypostasis. This is why St. Cyril of creature of God-The Father. One of the fiercest Alexandria spoke of a “hypostatic union” of the opponents of Arius was Apollinaris of Laodicea Word with His body. St. Cyril that God (+390), which was also categorized as heretic - the Word is impassible, unable to experience towards the end of his life. He explicitly states the pain. However, through the Incarnation, the divinity of Christ, affirming the full transcendence Word suffered in the flesh as a human being,

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 46 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.4 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology paradoxically expressed by St. Cyril: “He suffered This gnosis paved the way for the appearance impassive.” of the Marcionite gnosis who emphasized the antithesis of the Old and New Testament, Thus, the incarnation does not mean between the Gospel and the Mosaic Law. mutation, any reduction nor addition and does The anti -Christian Gnosis was represented by not involve a break in the divine life of the Pentecostalism Samaritan exemplified by Simon Word. A fourth heresy, of Eutychius, refers to from Gitton or Magus who in the same time is the confusion of the natures in Christ, at the preparing the Pentecostalism montanism or disappearance of the human being which is the “New Prophecy” [2]. The Marcionite gnosis overwhelmed and annihilated by the divine and Montanism drew a Monarchian reaction, nature of the Word, this being possible because the main problem being the Son of God and the of insufficient understanding of the orthodox relation with God the Father. doctrine on the “hypostatic union” [1]. The Montanist had as opponent primarily the We see, therefore, how the Christological monarchians, opponents of the divinity of the heresies theologically distort the ratio of Logos, who were also anti-pnevmatic, meaning transcendence and immanence in Christ and opponents of the Spirit because it was identified the doctrine of the Incarnation of the Logos in with Montanus or Priscilla. The patripasian the fullness of time (Galatians 4.4) of the Holy monarchianism represented by Asian Praxeos Spirit and the Virgin Mary reconcile, harmonize just like Monarchianism hristopashit of Noetic and gives value to both transcendence and of Smyrna, following gnosis footsteps dochet immanence for orthodox theology. radicalized by the Marcionite it was rejecting the reality of the Incarnation of the Logos itself. B. The Gnostic heresies – a distortion of the reports between transcendence and Lastly, we have the Alexandrian Gnosis, immanence synthesis, represented by Valentin, a disciple of Basilide, contemporary with Gnostic Cerdon and The “Christian” Gnosis represented the first Marcion. If Basilide and Marcion were radically big test indeed for the early Church, because its separating the celestial world “pleroma” of the roots and its claims have risked compromising flesh “kenoma” which was considered empty and distorting the whole process of teaching of any substance and bad in itself, Valentin is and the ecclesiastical life. Its claims to relate concerned about finding a connection point of to a mysterious knowledge, esoteric, risks a synthesis between them, reaching to carry out to transform Christianity into a “religion” of the explanatory principles of the world in three mysteries and to make those most affected by steps: 1) God the Father allocated first principle “vainglory” to be considered elite, chosen and of all; 2) second being allocated to pleroma of even concrete manifestations of God’s. Gnosis’ the 30 aeons, Christ and the Holy Spirit being roots were totally pagan at the origin, therefore aeons to pleroma; we are dealing with an attempt of to 3) The third floor is allocated to the formless Christianity. Therefore we have an anti - Jewish matter generated accidentally by the last eon [3]. Gnosis from the positions of “Christian” and Sophia harmonize transcendent and immanent an anti -Christian Gnosis represented by “New in the pseudo-theology, the gnosis either Prophecy” montanist, being an antithesis to defending strenuously God’s transcendence the New Testament. The origins of anti - jewish rejecting the divinity of the Son and the Spirit, gnosis is found in the Samaro -Syrian gnosis, but also the reality of the incarnation, either represented by Simon Magul (opponent of the fails in an immanent sordid, identifying God, Apostle Paul) and Menander, with his disciples the Logos or the Spirit in the controversial Saturnin and Basilide. person of the Gnostic, but in most cases we

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 47 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology are witnessing a harmful pseudo-religious new dogmas such as the papal infallibility. syncretism of transcendence and immanence of the “Christian” gnosis. D. Protestantism - the absolutization of transcendence with regard to God C. Catholicism and the trying to reconcile the transcendence and immanence in Christ In the protestant doctrine God becomes a concept, even if in the theology of the The Roman Catholic Church has affirmed the Protestantism representatives He is defined full transcendence and immanence of Christ the as a person. Thus, Karl Barth speaks of God as Logos, the Christological dogma formulating an independent person, his vision to God being in the ecumenical councils - 325, 381, 431, and directed against the so-called natural theology 451 - with the contribution of the Christian East about God. Barth challenges its connection with and West. But with time, the philosophical God through revelation and identifies it with composition became increasingly larger and German practiced in the footsteps of more influential, so that was reached proclaiming Spinoza and Hegel theologians-philosophers like the “spirit of truth” of Albert the Great, Magister Schleiermacher, Ritschl or Rothe, who, each in of Father of Scholastics, St. . He their own way, were identifying the Deity with argued that there is a truth up into the sky and the universe, society or with each individual at other on Earth, a fact of theologians and another their own religious experience. one of the philosophers. The theory of “spirit” had dramatic consequences in proclaiming The natural theology appointed by Barth the Pope as the vicar of Christ on Earth, viz. a is the theology of God immersed in the replacement, which it has resulted in the dogma immanence of our world, is the theology of of Papal infallibility at the first Vatican Council human self-affirmation which is conceived as (1869-1870), Pope being declared infallible when identical with God and having dominion over speaking “ex cathedra” = officially speaking. Saint God. For Barth, the personal character of God Justin Popovici speaks about the connection is the ultimate guarantee against the “natural between this event and the appearance to the theology” by personal meaning a Trinitarian theory of “death of God”, a causal explanation God. The alternative to “immanence” of God of why only 12 years away from the Vatican I in nature for Barth is “divine transcendence” appears Nietzsche’s theory. in the sense of keeping it “majestic” above the world and impenetrable of human reason. The idea is clear: God is “dead” as long as The church should in this regard to promote it it has a substituted on Earth in the person of as quite separate from the world, eliminating the Pope as the vicar of Christ, receiving divine the risk of being confused with the world. The attributes as well as the infallibility [4], this came consequence of this vision is the location of God to a conclusion in the occidental space between in a “transcendent” isolation so sharp, that it the transcendence of God and his absence of becomes useless to the world, the Church and creation, confusion generated by rejection of man, although Barth rejects this reality by saying the palamite teaching, about the uncreated that God isolated in His absolute transcendence energies, that could explain both transcendence becomes only an idol. On the other hand, God and immanence of God, in an appropriate way created the world through Christ as distinct from with the foundation revealed. The absence Him who is in a relationship, understanding the of God from creation was completed in the “relational” character of God. Occidental of Pope the Infallible. We see therefore that in Catholicism, the report Therefore, according to Barth, God is not between transcendent and immanent with “identical” to the world-as pantheistic affirms regard to God is disrupted by the appearance of the natural theology - but not separated from the world- as suggests - but

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 48 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.4 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology in relation with the world even though this of transcendence in Christ and a cancellation relation becomes necessary, limiting God. For of Its immanence, the lack of a real Savior is Barth, this relationship with God and the world real generating waterfall calculations with becomes both the condition of the existence respect to the date in which the Savior will of the world and to God; we are talking about return at Parousia [6]. On the other hand, we a necessary relationship which is more obvious have a absolutization of the immanence of the in Christology. Barth understands the mystery of Savior within groupings “human potential”, but Christ as the fundamental relationship between especially within the Oriental sects, that being the transcendent God and the man Jesus as a pantheist or humanities, combines transcendent symbol of man in general, of human finitude. and immanent identifying them into a single reality claimed by the founder of each sect, as The existence and knowledge of God the reincarnation of Christ, be it the continuator depend on his correlative union with the of his “illumination” and man’s release from world () and with the “man” Jesus Samsara. According to Oriental new sects, (Christology); in addition to these correlations “Maya”, we have the illusion of co-existence with finitude - the man Jesus is aloof to God of transcendent and immanent about God [7]. and belongs to finitude -God practically does At the same time we have a absolutization of not exist, the man Jesus becomes just the the transcendent in the esoteric- occult sects indestructible relationship model of God with because it updates the old heretical gnosis from man in general. In conclusion, for Barth, God the primary period of the Church as a modern is absolute, transcendent, man cannot know neo - Gnosis which distorts the teaching about anything of what he is Himself, but only that he God and Christ [8]. is in a relationship with man and the world. This slippage with regard to God, transcendence and immanence from the reformed Protestantism, E. The Orthodox perspective led to a real craze within the so-called liberal Orthodoxy has always valued both God’s Protestant theologians, which by the theologian transcendence and immanence, this fact Dietrich Bonhoeffer, the promoter of Christianity being reflected in the triadology dogmatic without religion, decrees a theology of the death formulations and Christological formulations. of God, without any link to the teaching revealed Formulating the teaching with foundation of the Orthodox Church, where transcendence revealed on the Trinity showed the importance and immanence are completely eliminated with of both transcendence and immanence of God. God himself [5]. The theological plan is as important as the The reform opened “Pandora’s box”, iconomic properties of God as are valued equally scattering Christianity in countless churches with predicates. There is neither overrated nor and denominations as it can be seen both immanence nor transcendence, the personal in neo-Protestant movements, either with nature of God - the Holy Trinity gives value esoteric sects-occult Foundation, those of both to transcendence and its creation which human potential or those of Oriental origin. can and must be transfigured. The Orthodox The neo-religious phenomenon speaks of Christological dogma also valorizes in Christ transcendent absolutization - speaking of God - both transcendence and immanence, Jesus or the immanent. An example of absolutization being both eternal Logos and the one who within the transcendent is exemplified in the assumes the history of salvation through the advent of groups in which “Time of Church” Incarnation. Through the combination of the meaning the interval between the first and four Caledonian adverbs - undivided, indivisible, second coming of Christ takes place without unmixed, unchanged - it shows how the Chris after his resurrection exalted by God the transcendence (deity) joins Hypostatic with father. We are talking about a absolutization immanence (humanity) in Jesus Christ the Lord,

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 49 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology without being favored at the expense of any only manifestation in the material dimension of other detriment, the incarnation being real not creation, leading to , desecration apparent and committed by Logos at the fullness and de-Christianization. By teaching the of time (Galatians 4,4), after was committed uncreated Palamite energies, Orthodoxy not to eternity in the “bosom” of the Holy Trinity. only reconciles transcendent with immanent but Again, to dispel the confusion that come within gives value to both aspects of existence. the scope of “non-Christian” religious, we make it clear that in the incarnation act, Jesus is not III. The Ratio between transcendent and an “avatar” of the Divine Logos, but the Logos Creator, Redeemer and Sanctifier human that immanent in philosophical plan descends to deify man. Therefore Orthodoxy Philosophy operates in her speech with is delimited by the extremes that absolutizes the binomial transcendent- immanent, these both immanence and transcendence of God. realities having another meaning to theology. Orthodoxy reproaches scholars the unilateral If identify and value the emphasize of transcendence immutable to God, transcendent at the root cause of things, being as a consequence granting a first logical divine either One or Multiple, she remained largely being of Trinity persons, the divine being is and dependent on immanent because most of the will remain incommunicable because of their identified causes to explain the world were rejection to the doctrine of uncreated divine eminently materials. energies, doctrine that allows Orthodox theology to affirm, concurrent with divine transcendence, relate differently to the an immanent presence in the world of God transcendent and immanent, the relationship through his works. Likewise, Orthodoxy rejects between them, therefore there is a tendency any substitute against Christ and rejects, to absolutization of either transcendent or therefore, claims of people’s infallibility. immanent or to deny both in the nihilistic perspective of “philosophy”. Equally, Orthodoxy is delimited by the protestant vision which absolutizes transcendence of a God whose existence is A. Deism - transcendent triumph in conditional on relations with the world and philosophy man. Orthodoxy exceeds in the same time the ancient dualism spirit-matter, which made it Appeared during the 17th century, flourishing impossible to accept the incarnation of the in the next, he goes off in the XIXth century. It is spirit and the transfiguration of matter by a negative, destructive criticism of supernatural it. Thus, Christological orthodoxy rejects the revelation, with its origins in the pagans’ writers Christological distinctions made in the West, like Celsus or Porphyrius. As a philosophical between a Christ of glory and a “Jesus of movement, Deism has borrowed the theist history” but also the existence of a Christology concept of God and interpreted in terms of of “up” and “down”. Lastly, Orthodoxy rejects a mechanistic model according to the new the total immanence as it happens in the scientific insights of Bacon. sectarian size of oriental inspiration and states The Deism theological antecedents are that transcendence and immanence have equal Pelagianism, Socinianism and Arianism. Deism value to God, man, world, by this avoiding emphasizes the perfect character of man, both the banishment of God in a state of denies the Trinity in favor of the unity of God, isolation “transcendent” and valuing the matter and Christ’s divinity was reduced or negated considered bad and impossible to be transfigured altogether. The Deists believe that God is the and to avoid ideology dangers naturalist- Creator of all, a premium cause beyond the materialist that proclaims the existence of the natural world, between Him and the world

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 50 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.4 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology existing an ontological separation [9]. The anti- George Berkeley and . Among these, supernaturalism of the deism would be based Hobbes and Locke connected with deism, and in on the nature of God which is unchanged on the same time, Locke is considered in the same the uniformity of the laws of nature and on their time a basic representative of . In this inviolability. The Deist concept regarding God is regard, he believes that outside of our senses unitarian, excludes the possibility of Revelation there is no true knowledge. His fundamental and incarnation. God’s indifference towards the idea is that there is nothing, if it wouldn’t have world leads to limitation - as boundness and been existed first in our senses. Therefore he his power. But mostly it deprives God of love absolutizes the senses in the extent that he toward man and his own caring toward the affirms that outside the senses, there isno entire creation. By emphasizing God’s unilateral knowledge and reason can only systematize transcendence, deism has contributed greatly knowledge. As for the connection with deism, to the emergence and the amplification of the Thomas Hobbes is the promoter of the deism phenomenon of secularisation, which leads . Even though he declared himself to human desacralisation, to the process of as Christian, he was epicurist in his epistemology autonomy in relation to God, that generates and materialist in his metaphysics. the dissolution of man’s religious universe and builds a sinful universe, where violence, murder He argued the impossibility of conceiving or pornography lead to a perversion of the soul God and affirmed that God’s name is invoked and body. To these are added the indifference, only to induce indirectly. Locke’s connection negativism and, human conviction to a “prison” with deism refers to the affirmation of deist purely immanent. Yet it ranks man outside of conception of God as opposed to the traditional God and Orthodox Christian theology [10]. Trinitarian doctrine. But he denied the deity of Christ, like most deists. Here is a clear example of disruption of the relationship between B. Empiricism - the triumph of immanence transcendent and immanent in philosophical in philosophy plan, through empiricism are accessible only the total immanent with consequences to the After the absolutization of the transcendent theological level. in philosophy through deism, it was reached to the opposite extreme through empiricism as a counterweight to of XVII century. C. Nietzsche or the denial of divine Empirical knowledge is focused on gaining transcendence and immanence knowledge in the process of practical activities of man. Francis Bacon believes that people Through the empiricist “” it was should discover the phenomenal causes by prepared the way of philosophical negativity inductive method, using analysis, comparison, concerning God. Before Nietzsche, the romantics observation and experiment. It is a philosophical envisioned death of God, according to Călinescu doctrine of testing the experiment and found Matei. He finds the disposal of the name of God that human knowledge derived exclusively from among the “theologians”. Paul Tillich prefers to the senses and experience. Empiricism rejects talk about “the Foundation of our existence” the in-born ideas of man and challenges any including the study materials in some theological knowledge without reference to experience. schools of discipline “theothanalogy”, i.e. theology of ‘the death of God’. Before He is considered the promoter of modern Nietzsche, L. Feurbach argued that the nature of scientific method which absolutizes observation God is nothing else but the expression of natural at the expense of intuition or faith. Names feeling. Further, he defines religion as actually associated with empiricism include Thomas being human self-consciousness of man, which, Hobbes [11], Francis Bacon, [12], in an uninspiring way, calls it “God”.

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Nietzsche as father of modern and postmodern society has been taken exposes his theory of God’s death in the form of by the scholar, as the exponent of science that a parable in which a madman makes finding of began to recant the tutelage of religiousness death (murder) of God in his dialogue with the and Church’s, becoming increasingly more crowd, ironically and laughing affirms the death autonomous. The banishment of God in an of God. illusory transcendence through deism means the succumb for the Western - as Nietzsche Through this parable, Nietzsche expresses proclaimed and in the same time, made possible the characteristic of which was typical of the triggering phenomenon of secularization. those times, the killing of God would represent So it came to the implementation of “the old chaos in the human soul and transition to a new scientific paradigm” that will transform the era, the postmodern one as a spiritual fatality. science into ideology and will bring science into The road opened by the nietzschean nihilism is a cruel bondage of four ideologies: materialism, continued by the negativity of new generations , and . that accuse the old lack of spirituality and authenticity and too much of conventional This ‘scientific‘ paradigm will be a completely thinking. This way is continued by , deterministic, materialistic and atheistic, and which would have raised through his skeptical- in her will reign hazard, the absurd and the nihilism ideas against sterility and superficiality non-sense. In the ideologized science, the at and wants a culture of despair, religiousness has no longer value and God experiencing the frantic, rampaging, which becomes an “unnecessary” hypothesis (La is carried out through barbarism. It would Place) [14], a “delusion” (Richard Dawkins) [15], have been a “spiritual attitude” of negation being replaced by a “daimon” - omniscient spirit, that builds the “new man” free, harmonious, purely theoretical that knew all future and all creative, inherent from the balance of spiritual past. Dramatic changes are taking place at the force, along with the destruction of the “old level of life which is seen as an “improbable man”, i.e. the one of Christian tradition. We see accident” and for man who appears only as an the link between Nietzsche’s Superman and evolutionary process in the Darwinian sense, the “new man” of the Christian through the struggle for survival, through natural on negativistic foundation. Therefore we selection and by adapting to the environment. have an elimination sample of transcendent and immanence regarding God, looking If religiosity is accepted in a society having from philosophical positions, if we consider as highlights the ideological sciences, is a atheism, nihilism, negativism or skepticism as pantheistic type, God is accepted more, as an philosophers [13]. impersonal “power” that does not intervene in the secularization of human life. Secularization means refusal of transcendence and proclaiming IV. Transcendent and immanent in the materialistic-naturalistic immanence as the only sphere of ideological sciences reality. This phenomenon has consequences, both in the relationship of man with God, as well With the Renaissance, radical changes as in Christological plan. were made within Western society on religion, God, church or man. The Christian God has Savior Jesus Christ is no longer the God- been denied or sentenced to a marginalization Man in which the transcendent (deity) and “transcendent,” religion and the Church began immanent (humanity) are joined in a real way, to be assimilated to the private sphere, human’s but is desecrated, devoid of his divinity, in the subjectivity, not being recognized as worthy best case being presented as a man of genius, institutions to conduct public activities. The a moral model, in unfortunate cases being Church’s place and of the theologian in the portrayed as a decadent, a slave of the passions

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 52 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.4 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology and of the bodily infirmities. Here’s where it was, of a “theology” of death of God, but also of from a position of majestic God transcendence, a nihilistic perspective about God, Which, if to absolute degrading immanence and not denied, it is depersonalized, limited in His unthinkable to theology. This dimension of omnipotence and incapable of being involved ideological sciences remains a major challenge in man’s life conducted in coordinating strictly for the contemporary man, even if it is within the materials. The deity of the Savior is eliminated as sciences of matters. In the last century, Carter well, Jesus Christ being levied only on the size of formulated the principle anthropic which values humanity and Its historicity - in the happiest case man and appeal to the existence of a Creator of as a man of genius and moral model. Missionary the universe. speaking, this absolutization has catastrophic effects because it condemns man to be an Conclusion eminently pragmatic entity coming from hazard and going towards nonentity. It also exacerbates We analyzed the role of transcendence and in man just the size of the action, the man immanence in human life, both in relation to God becomes a social being, without the possibility and in relationship with others or with the rest of of contemplation and of a spiritual life, through its creation. We have also seen how important is this man loses his “Anthropos” ontological the valuation of transcendence and immanence characteristic. Furthermore, it is removed, the and also how harmful is the unilateral theological dimension of man, and its call is absolutization of an obvious reality that leads reduced only to the bodily and mental life of man. to offset the other. Lack of understanding and We clearly see that any form of absolutization of responsible management of the two realities, the two realities lead to a distortion of existence but also the reports between them leads - as we and life of God - the Holy Trinity and of man - the have demonstrated - to a fault, especially in a Crown of his creation. Equally, the distortion of religiously plan of the contemporary man. the report between transcendent and immanent has major consequences in human’s life, both at Speaking missionary, the ratio between the level of the relationship with God, as well as transcendent and immanent has a particular the relationship with his peers. In conclusion, importance because it involves certain facets the orthodox theology and the Church’s mission with major impact in the Christian life. The value transcendent and immanent and offers absolutization of transcendence has negative as a model of relationship between the two consequences at the level of teaching as well realities of Jesus Christ-true God and true Man. as the level of the missionary life of man. At dogmatic level, this absolutization removes the mystery of the Trinity, removes the deity References of Christ The Lord and condemns God to an [1] See in this regard Les Anathematismes de isolationism that actually cancels deity. The Saint Cyrille d’Alexandrie, “Revue d’Histoire plan of missionary life, this absolutization leads Ecclesiastiques”, 7, 1906; Anthony N.S. to a devaluation of creation material in the Lane, Cele douăsprezece anatematisme ale Gnostic manner, but also to a lack of missionary lui Chiril: un exerciţiu de moderaţie teologică dynamism which is replaced by a passive state of (engl. The twelve anathemas of Cyril: a contemplation pseudo-religious, man being thus moderate theological exercise), în “Erezie deprived in the status of being a partner in word şi Logos. Contribuţii româno-britanice la and deed of the living God. o teologie a postmodernităţii”, Bucureşti: Editura Anastasia, 1996, pp. 11-13; 16-18, On the other hand, the absolutization of 32-35. the immanent has consequences in the same [2] See Pr. Adrian Niculcea, Systematic History plans. Thus, at dogmatic level it opens the path of Trinitarian dogma, Iaşi: Publishing Vasiliana ’98, 2010, pp. 31-64.

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[3] See J. Lebreton, Histoire de dogme de la Postmodernism and Religion “. Constanta Saint Trinité. De origins au concile de Nicée, May 2005; Iasi: Publishing Vasiliana ‘98, p. 249-250; D. Barreile, Gnosticisme art in 2005 pp. 33-40. Dictionnaire de Teologié Catolique, vol. VI [11] See Thomas Hobbes, Leviathan, cap. 1 şi B, col. 1448; idem, Basilide, art cit., vol. II 3, Create Space Independent Victoria, BC, A, col. 473. Canada: Publishing Platform, 2009. [4] See Iustin Popovici, Omul şi Dumnezeul- [12] John Locke, The Reasonableness of Om, Sibiu: Publising Deisis, 1997. Christianity: As Delivered in the Scriptures, [5] See Pr. Prof. Dr. Adrian Niculcea, The Intr., ed., comm. and annot. by G. W. Ewing, concept of God, Protestantism and Orthodoxy Regnery, Washington, D.C, 1998, 160. and its consequences for sacramental life of [13] Matei Matei Călinescu,, modernity, the Church, being master practice, pp. 1-11. and modernization : Modern [6] See Pr. Prof. Dr. George Istodor, Christian variations on themes in “ Postmodernism - sectarian phenomenon, Do Minor Publishing, philosophical openings “, Cluj -Napoca: Ed. Bucharest, 2009, pp. 106-117; Charles Daria, 1995, p. 67. Wheeling, Armageddon now, “ Jamison “ [14] See the dialogue between an atheist French 1992, p. 324; Ralph Larson, Apostasy is the astronomer Laplace and Napoleon III. Issue, vol. I- II, Cerrystone Press, 1993. [15] Richard Dawkins, God - a delusion, [7] See Pr. Prof. Dr. George Istodor, The non- Bucharest: Curtea Veche Publishing House, Christian sectarian phenomenon, Do Minor 2013. Publishing, Bucharest, 2009, pp. 35-145; Jean Vernette, XXI century will be mystical or it will not be at all, translated by Cristina Jinga, Zoe Petre foreword, afterword by Adrian Ene, Corinthian Publishing, Bucharest, 2003; Bryan Wilson, Les religieuses sects, Paris: Publisher Hachette, 1970. [8] J. Gordon Melton, The Encyclopedia of American Religions, vol. II, McGrath Publishing, Wilmington, 1978; Richard Bergeron, Le Cortège des Fous de Dieu. Un chrétienscrute les nouvelles religions, Montréal: Paulines et Apostolat des Editions, 1982, p. 187. [9] John Orr, English Deism: Its Roots and Its Fruits, Publisher, Literary Licensing, Whitefish, MT, 2011,p. 61; Norman Geisler, Christian Apologetics, Wheaton: Romanian Missionary Publishing, 1995. [10] Archimandrite Assist. Dr. Teofil Tia, Photography values : christianisation contemporary Europe, the “ spirituality and consumerism in the united Europe “, Working Paper International Symposium organized by the Faculty of Theology of the University “ 1 December 1918 “ Alba Iulia 26 to 27 April 2004, Publisher reunification, Alba Iulia, 2004, p. 438-439; Pr. Univ. Dr. Valer Bel, in the context of Community Confessor in the world context secularized and globalized world, in the Symposium “ Modernism,

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The relation between the immanence and transcendence within the religious imaginary in ’s akathist-hymns

The cross-motif in Sandu Tudor’s -poem

Carmen CIORNEA Theology Faculty, Doctoral School in Theology “Ovidius” University of Constanţa Romania [email protected]

Abstract: The topic approached in this is the one of the Savior’s crucifixion, model study involves identifying the particular that intermediates the relation between notes of Father Daniil Sandu Tudor’s akathist- heaven and earth, between immanence and hymns, mystic poet (neohymnologist) of the transcendence. - by applying a hermeneutic from the perspective of Keywords: Sandu Tudor, poetry, akathist, iconic anthropology structure. The fact theology, immanence, transcendence, cross that the akathist-hymns were accepted by the Romanian Orthodox Church in her I. INTRODUCTION liturgical corpus and are thus enjoying the status of sacredness, specific to the The paper “The relation between the religious texts, requires the identification immanence and transcendence within the of appropriate ways of reception of this religious imaginary in Sandu Tudor’s akathist- type of creation. Knowledge, in the neo hymns” approaches the religious work of hymnologist poet’s point of view, does not the neohymnologist poet from the iconic have much in common with the exercise anthropology structure viewpoint, from the of reason because the ultimate goal is coagulation of the religious images from his deification. But even if you take the world liturgical compositions in theological . transcendental teleological support, it can Structural analytical method applied in the be achieved only by our way of thinking present study was designed to identify core and behaving in the real world. The relation religious images but also to detect some between immanence and transcendence significant ideas about the immanence and clearly derives both from the dual nature of transcendence valences of certain mystical Jesus Christ and God’s Trinitarian status. The images from the poet-monk’s work. sacrificial and redemptive Cross - Christian symbol and sacral value - necessarily The Tudorian lyrics analysis requires that the requires the supreme sacrifice model, which research method which can be applied to his

Session 1. “Transcendence” and “immanence” eISSN: 2393-1744, cdISSN: 2392-9928 in the Ancient Greek Philosophy and the Patristic thinking - 55 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology akatist-poems is the transcendental analyses process occurs after a philosophy of deification because they directly approach the religiousness, which takes the form of the ritual act, which is the tendency being to examine not only the appropriate to the divine proximity, manifesto Christian element’s form, but especially its spirit. of true praise recognition, which is the Tabor An effort to transpose, as much as possible, uncreated light[3]. the divine mystery in some intelligible images, which involve a minimum of theological culture II. THE AKATHIST- SACERDOTAL for decoding the message of the poem-prayer ECCLESIASTIC POETRY transpires in the mystic poet’s creation, by addressing tension between word and Word or The Akathist (Ακaθιστος, from Ακάθισmος , Non-creation and Logos. which means not to sit down) is a hymn, during Therefore, the hermeneutical interpretive which you cannot sit down, fact that comes from approach, based on theological and literary its name. The neohymnologist poet, Sandu Tudor, skills, aims to delineate within the religious knew these theological concepts in detail and images the Christian symbols and sacralized this is proved by the subtle explanations that he values –the cross being an identity model brought in the introduction to The Akathist of Our for Christianity - and to follow the theme of Father St. Allpious Demetrius The New, Oxherd human deification, intermediated by the dual in Basarabov - his first akathist-hymn - whose nature of the Redeemer, symbol of the link purpose was that of instructing the uninformed between heaven and earth, which is a way of reader on how to read the text: “ The Akathist is deciphering the relation between immanence a great spiritual song, typical to Eastern Christian and transcendence, of the interrelation between piety. Of all the great solemnities of the royal divine and human nature. The Christly revelation courts of Constantinople, perhaps the biggest, is an anthropological revelation and man’s most impressive was precisely this work of “the religious conscience is meant to reveal the Akathist Hymn”, which in Greek means “holy man’s Christly consciousness and that is why our song standing”. Even His Majesty the King could analysis requires reference to the two types of not deviate from the rule and sit down while the structures of the religious poetry - ecstatic and Akathist was said .” [4] enstatic. The fixed form poem, specific to Byzantine In Father Daniil Sandu Tudor’s vision, the cult, consists of a series of twelve praise songs role of art is to maintain the fire of piety and and evening religious songs, its structure provide to man the resources and landmarks following, symbolically, the evolution of a time of liturgical gesturing: “hymn of silence” is the of the year, that is twelve steps, spiritual poetic close proximity of the divine glory[1]. cores in the natural evolution of the subject for the twelve months. The only deviation permitted That is why I assumed that Tudor’s poetry can in the architecture of the poem is the possibility be considered as being related to the ecstatic to vary this cycle, and this process is used by intellect, therefore involving dogma’s paradox Sandu Tudor, who extends the akathist to of the revelation of the mystery, notably thirteen episodes, the last canto not developing through the abyssal, stylistic and metaphorical the second part. The akathist has, however, categories. For Sandu Tudor, the knowledge as a whole, the roundness of a circle, being a is accessible only to those who have exceeded hymnal prayer perpetuated indefinitely because the normal level of rough contemplation, the hymn is meant to be restarted from the left the tumult of the world and its clamor beginning, in his natural uttering, at the end and, “without futile questions, without pride of its gradual cycle: “Hymn of wide amplitude rebellion of contemplation, filled their eyes with or, better, a whole hymnology, the akathist is the secret beauties of heaven and earth”[2]. The a fulfilled cycle of religious poetry. It is akind

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 56 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.5 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology of total, gathered as an uninterrupted ring of in his virtual reader sensitivity to the sacred, that songs, which returns to itself to run indefinitely, is capable of initiating lyrical impetus to divinity, saying at a time: dramatic chants intertwined which he called piety. For this he chooses with other epic songs and bounded together the form which seems most appropriate, with purely lyrical litanies.” [5] The word Byzantine liturgical poem. The option is precisely “condac” designates the old stick on which motivated by the aesthetic conception specific paper and parchment manuscripts used to be to Byzantium, related to iconicity of the written wrapped and in Greek it means “bedroom” text.”[9] In the opinion of the writer, man of and takes the form of a private prayer, “which robust theological scholarliness (otherwise is always a dramatic dialogue with God.[6]” The proven by the complexity of the clarifications term “oikos” – meant “monument” in Greek and of great finesse and subtlety, addressed to the it was an occasion to summarize the life of the reader in Account of words, which precedes his praised saint; it is a “bigger and more narrative first writing of this kind - The Akathist ofOur hymnal piece, which ends with a litany, song Father St. Allpious Demetrius The New, Oxherd of praise”[7]. If in the condac the structure is in Basarabov) only this text-norm, sitting as a dramatically accomplished, as a consequence of bridge over centuries, can “sit for us as izvodite intimate dialogue with God, who is the recipient of deification.”[10] The poet-hymnologist’s of the prayer, for the oikos the organization is explanations reveal that the akathist-hymn is somehow narrative, it connotes a description not limited to being just an occasion to praise of the glorious moments in the life of the one a saint but through it somebody “the divine who is praised. The right interpretation of these is touched, the secret unic one, between the concepts proves both theological culture and edges of a number of songs.”[11] Our health is intellectual sophistication of the author: “Thus, purity, holiness of soul and body, in Jesus Christ - after a <>- which in in Greek means God in His Holy Allmighty Church, as is clear from bedroom - after this brief intimate prayer, his writings: “Blessed are those who are hunger which always is a dramatic dialogue with God, and thirsty of holiness, they shall be satisfied. undisputedly follows one “oikos” - meaning To have hunger and thirst for God, Communion, monument - bigger and narrative hymnal piece, confession, forgiveness. “[12] which ends with a litany, a song of praise. This rythm, of three kinds of hymns, increases twelve III. DOCTRINAL AND AESTETIC FEATURES OF times over the whole life of the male or female THE AKATHIST-HYMN saint whom the akathist is worshiped to, by putting it into an inseparable whole. The twelve Once established that the Akathists written interior cycles once finished, the akathist starts by Sandu Tudor (and other writings of sacred from the beginning and so forever, endlessly, to type) are an effective means to understand that the state of ecstatic.”[8] real life is supported by the liturgical life, the Therefore, Sandu Tudor’s option for the confession and especially the communion of the akathist-hymn is a fully assumed one. Constantin Holy and Life Giving Mysteries of our Lord Jesus Jinga, distinguished theologian, author of Christ we intend to analyze the ambivalence one of the most elaborate works, with ample of the akathist-hymn, text that requires both a comments on interwar cultural context, with a theological (doctrinal-catechetical) and a literary full and scientific analysis of the work of Father analysis. Daniil, from the historical-biblical and theological The Akathist-Hymns are revealed as a mystical perspective - Hieroschemamonk Daniel Sandu poem, whose concept of great spiritual value is Tudor, the man and his work - concluded the embodied in the phrase hymnal icon, concept following: “Sandu Tudor aims to express religious used by Father Sandu Tudor in “Epilogue to feelings in his lyrics and cultivate in himself and the Akathist-Hymn of the Burning Stake” and

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 57 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology brought to the critic area by Constantin Jinga The outburst in the light of these Hymns who stressed in particular, the value of these was announced and prepared by the volume norm texts, of Byzantine tradition: “a cycle of of poems “Comornic” but also by the poems prayers, which, by their content, teach us what published in “Thinking”, periodical which pneumatic prayer is in itself. It is a cycle of highlights various images and symbols of Biblical hymnological icons that put us in the state of and Byzantine origin. A long process for settling mystery knowledge awareness. “[13] and metamorphosis is developed within the akathist-hymns, because Sandu Tudor’s poetry, The purpose of the Christian hymns as that already passed through successive incarnations, of the prayer is establishing a connection, a discovers in a mature way that the world should communion between man and God: “No doubt, not be denied but transfigured. no one can receive and understand, let alone accept a joy, sipping this kind of poetry, if Sandu Tudor creates in literature a new model never been tormented by hunger and thirst of of hymn that is born from a certain conception contemplation”[14]. Sandu Tudor’s reference of the purpose of the poet in the world, about was here at St. Gregory Palamas that teaches us art and faith - love - hope, especially the fusion to that high perfection stage is reached through under the fire of inspiration of the symbols of contemplation: “mystic and hesychasts, he is origins and very diverse lineages as time and the one that states theological foundation of space for expression concerns. contemplation ... through the seen light of the divine glory, the one which deifies us”.[15] Considering Sandu Tudor’s akathist- hymns from this perspective we can see that Catharsis or apathy, understood as an exit the fundamental creation technique is the from the labyrinth of contradictory thoughts, agglomeration and agglutination of symbols and love acquisition by the peace that Jesus gave to images, the neo-hymnograf poet considering his disciples, of the serenity lived as peace and the symbol from the ’s perspective: joy of the soul, are all fruits of uninterrupted “The symbolic thinking is not the exclusive prayer, which washes the soul of all the concerns, prerogative of the young, the poet or the mentally making it “clean tablet” in which the Holy Spirit disturbed; it is consubstantial to human being: it will imprint His signs. Sandu Tudor artistically precedes language and discursive thought. The ciphered this mystery ever since his training as a symbol reveals certain aspects of reality - the “Thought” school poet: “Over the evening mind, most profound - which reject any other means Thy seal / Clear unique and overwhelming, / It is of knowledge. The images, symbols and myths above my head, guiding, / In blue -engagement are not arbitrary creations of the psyche; they of star logostar “.[16] respond to a need and fulfill a function: revealing the most secret ways of being. “[19] St. Gregory Palamas emphasizes that “no knowledge of dogma without proper Christian Beyond the preference poet to archaic life is useless. Only the spiritual wisdom that forms of expression, lyrics remind us of the idea is one born of faith and mixed with love is enunciated by Metropolitan Valeriu Anania in redemptive. “[17] “Word illuminating the Holy Scriptures”: “Words are symbolic ways of the word, through which The hymn is an absolute and true song, which the immanent reality and transcendence is made institutes history, where the poet becomes known to men, theology being the discourse the voice of the Logos, the poetry assuming a about God and philology being the enunciation transfiguring role.[18] Father Daniil Sandu Tudor and the unpackagingof the meanings of words is recognized as a Romanian descendant soul – symbol.”[20] of the great Byzantine hymnologists, from the novel Melodus to John Damascene with all of Between theology and literature, Father the Studites School tradition. Daniil Sandu Tudor’s akathist-hymns reiterate

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 58 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.5 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the accepted symbols of hymnal Byzantine “mystical”. This concept must be distinguished poetry, Old Testament and New Testament of soul state, restricted only to the subjective Biblical symbols, probably passing them in area - <>. Because the mystical successive symbolic lineages, which we will try experience has an objective side; it involves to demonstrate in the following chapters the going out of inner and a contact or a spiritual work. meeting. “[22] Therefore, the mystical poet Sandu Tudor IV. POETICAL EXCURSUS: FROM THE puts his brush in the logic of prayer, meditation, RELIGIOUS IMAGE TO THE MYSTICAL THRILL rejecting all that separates him from God. The neo-hymnologist creator is aware that the act Father Daniil Sandu Tudor’s creation can of writing helps to purify the soul of him who serve as a support for the demonstration yearns for union with God, approaching him that mystical poetry involves a sublimation of from special, illuminated living moments, which religious poetry. Mystical poet hardly practices appear in a stage of his life when he starts to to express the inexpressible, using the accepted realize the reflection of God’s Light on him, symbols, unique structures that can cipher what strengthening him to continue the path towards he has received from the Holy Spirit, in a moment a full communion with God. The Mystery of when he felt kidnapped, absorbed, unchained this increasing persistence comes from the and voiceless, moment in which his thoughts exhortation Father Daniil Sandu Tudor sends and everything related to pneuma was locked. to readers of all ages. In his vision the writer In other words, the mystical poetry is should ensure that the text does not remain a higher level, a continuation and even a “a graveyard of thoughts put under signs”[23] transfiguration of religious poetry. Notable because if “shadow of this kingdom of is, in this respect, the delimitation made by understanding... embraces us, then we discover the researcher Eugen Dorcescu in his study that, by the grave of the letters, the resurrection Poetics of non-immanence[21], by pointing out sits...; let us blow over these signs and they that both include the concept of mystery but hurriedly will enliven “. [24] what gives them autonomy is their position Returning to the analogy of religious poetry using it as a reference point. Therefore, the / mystical Christian poetry we appreciate that religious poetry is generally defined as a form of both describe certain passages of the Bible, understanding the mystery, while the mystical significant events in terms of spiritual point poetry is a living of the mystery. It is admitted of view, the differentiation consisting in how that the delineation is not a categorical one, it the poet receives the teachings, and more supporting various accents and, we believe it is specifically, the way in which he transposes these important to specify that a religious poetry can contents into words (variance also conditioned present transfiguring, mystical shades, just as by the poetic talent or one’s sensitivity). mystical poetry can escape to the religiousness. Sergei Bulgakov in his work Orthodoxy defined Thus, even if at first sight they may seem the mystic in the following terms: “It’s called simple, the words in the Tudorian texts hide in <>” that inner experience that allows themselves a deep sense, almost untouchable, the contact with the spiritual world, with which the reader can discern only if he/ she is the divine; this name is also given to an inner willing to meditate upon them, and by repeated conception (not only external) of our natural readings to discern their essence and strength. world. For mysticism to be possible, the man The poet preference for archaic words, full of must have the special capability of supra-rational church flavour, represents a constant of his and super-sensitive direct conception, the writing which is present since his first poems ability of an intuitive conception, which we call (works appeared in “Thinking” magazine or

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“Comornic” volume). Moreover, besides the fact that the cross is a symbol of identity, the Christian Cross includes This search for the letter from the Ceaslov, the symbol of Son of God the Father’s supreme Homilies and other religious books, for the words sacrifice, for the love shown to the created world full of purity, denotes Father Daniil Sandu Tudor’s and especially to man. Last, but not least, the effort to discover the real language in which Life cross connotes the idea of destiny that we must pulsate, gathered in the thought. The specifics face in this fleeting existence, each mortal being of the tudorian poetic text’s organisation, a cross bearer until the moment of the Grand enciphres the author’s need to subscribe into a Journey beyond from ontological and spiritual different communication, so constituted code point of view. paving the way for access to God, in the Word of whom he wants to be when he is at his writing One question appears: what is the specificity desk, to fulfill the orders. of Eastern mystical poetry? We again call on the illustrious theologian Sergei Bulgakov’s V. THE CROSS MOTIF IN EASTERN AND authority who appreciates this demarcation (Western / Eastern mystic) as follows: “... the WESTERN MYSTIC Christ’s countenance is universal; and every As noted in previous lines Sandu Tudor’s soul seeks its own image in Christ: a variety of Akathist hymns, norm-texts between theology spiritual gifts results from here. In this sense, in and philology, undertake looking for the the sense of one’s own way, it can be said that redemptive power of the Logos, being spawned every man and every people has its own Christ. from the monk-poet’s love who understands The Catholic community especially loved the to be humble in order to discover the path to humanity of Christ, of Christ suffering on the deification. In Sandu Tudor’s poetry, nature cross. Being crucified with him, living with him the becomes transfigured earth, the word returns to passion and the cross is the essence in Catholic Logos, Love bears the communion of mankind mysticism, characterized by stigma, by way of with God. The Tudorian imaginary poetic the cross, by the cult of the five wounds etc. makes an occasion of finding numerous biblical Naturally, the passion of Christ is holy to whole symbols, from the Old Testament and from the Christianity; entirely Christian world bowes New Testament, passed through successive in front of the cross. [...]But not the image of symbolic lineages, within the cross is a core- crucified Christ impressed the soul of Orthodox image: “The Discovery of the Cross of Christ is people and possessed it, but rather the image the great enigma of the world. It forever shows of sweet and humble Christ, lamb of God, who us the tragic fate of life, even in deification. took upon himself the sins of the world and who Even deified, our cross and the cross of Christ humbled himself to getting the look of a humble does not perish.The Savior of the world is only human form; he who came into this world to a transfiguration of the Cross, a pass from the serve all people and not to serve him; he who death Cross to the Resurrection Cross. What does has suffered without a murmur, the outrage and this mean? That salvation will not remove and dishonor and responded with love. [...]For this, does not remove the death but only overcomes the <> (poor and simple) are so it. <> cloaks, homeless people, As it is known, if other religions have chosen <>, who gave up their human to ignore or repudiate the symbol of the cross, reason, accepted the appearance of madness, to Christians have turned it into an identitarian voluntarily suffer outrage and humiliation <>. “[26] form of the representation of own specificity. We bear in mind that Western mystic

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 60 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.5 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology characterized by stigma, by way of the cross, on earth, even if the Messiah was expected and the cult of the five wounds, enrolls in a desired by Jewish people as such. rather rational, explicit order, particularly the consequences of Christ’s love for humanity The reader of the Tudorian akathist-hymns while orthodoxy renounces to the explicit metaphorically “dwells” in the world of aesthetic path, Eastern mysticism being, more implicitly, ideas, participating, by reading, at the process of internalized. world sacralisation through the sacrificial and redemptive cross. Moreover, the relationship For this reason, although the Eastern mystic between immanence and transcendence can poets live intensely the mystical phenomenon, be deduced not only from the dual nature of their expression is kept in the confessive frames Jesus Christ, but also from the trinitarian status and always in the form of a dialogue between of the Trinity of God: God the Father, God the man and God. Son and the Holy Spirit, all sizes belonging to a transcendent God, apophatical and cataphatical, VI. The Cross motif in Eastern and Western possible to be known through the kenotic phenomenon, that is it descends and then Mystic objectifies itself in the cognisable reality through Therefore, the Christian cross is a symbol Jesus Christ and the Holy Spirit, as divine cosmic that creates the link between heaven and energy: “Think of all this when you do the sign earth because it is the symbol of the sacrifice of the cross. Of all the symbols, none is holy. of God for our redemption which is necessary Make it good, patiently, broad heed. It will because of our sins, particularly the original sin envelop thus all flesh (the inner and the outer committed by Old Adam who is the man obeying being, thought and will, heart and feeling) will other rules and also obeying the Old Testament strengthen, will brighten a sanctify by the power religious and moral principles. of Christ, in the name of God the One in three Hypostases (Persons) “.[28] The Cross, the crucifixion of the Saviour on the sacrificial and redemptive Cross, The monk-poet understands that salvation mediates the relation between immanence and and deification can not be achieved only by transcendence, asymmetric realities from the means found in social reality, by our way of existential point of view, circumscribed about thinking and behaving here in this real life, even an equation with many unknowns. God’s Son, though the teleological and religious fundament who has a duplicated existence both by nature is found in another world, which is transcendent and by the role that he had fulfilled: redemption, and imperceptible from the rational point of salvation and deification of man, can help view. In this respect, completely aware, Sandu humanity in approaching knowledge of the Tudor customizes this situation in his akathist- transcendental world: “Do you make the sign hymns, which involves permanent resettings of of the cross? Make it perfectly. Not a crippled the reader in the horizon of the above mentioned gesture, in a hurry, that would not have been symbols latency. The reader is constantly worth it. [...] Because it’s Father’s sign, the sign challenged to cross the verb boundary to of Redemption! On the cross, Jesus redeems all identify the lines which generate new meanings, mankind; through it, He sanctifies all men until reorganized by a transcendental logic, which their deepest “[27]. involves the permanent dialogue between man and God, “Hymn of a wide meaning or, This immanence - transcendence rapport is better, a whole hymnology, the akathist is a arranged by the dual nature of the Saviour as a complete cycle of religious poetry. It is a kind symbol of the link between heaven and earth, of total, gathered as an uninterrupted ring of Jesus Christ becaming the representation of the songs, which returns in its inner to indefinitely power of God in Heaven, and not that of Caesar run, enumering one by one: dramatic chants

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 61 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology intertwined with other epical chants and bound Rejoice, strong bone continuance; together with purely lyrical litanies“[29]. Rejoice from the coffin with bright relics; Read from this perspective, the cultical Tudorian poetry offers not only the original Rejoice, Dimitrie the New, You, Pious. “ meanings of the symbols of the cross, as we (The Akathist of Our Father St. Allpious find in Biblical, patristic and folklore literature Demetrius the New, Oxherd in Basarabov - Icos tradition, but also in the power lines that III)[30] secondary images of this symbol generate. The religious imaginary of Tudorian akathist- The Cross appears in Sandu Tudor’s work as hymns configures a few constants. First of all, a symbol of the sacrifice and love - according the cross symbol enters into inter-relationship to Biblical tradition - which includes the with the images: suffering, resurrection, joy whole humanity, the crown of creation of the and, by extension, the fruitfulness of being entire universe. Undubitably, the monk-poet and the establishment of a new ground by understood that this assumed sacrifice is not transfiguration of the offering: free, because love (which formed the basis of sacrificial act) is intended to give meaning to “The boyars bring founder moneys transfiguration. Also in biblical tradition, which To Your patron name, build shrine the Romanian troparions took, mirroring it in the people’s consciousness, the cross symbol always May the Holy Cross shadow to overshadow appears linked to the image of suffering and your body, oxymoronically, to the image of resurrection. There is no cross without sacrifice, and sacrifice On the firth of prayer to rest without the joy and glory of the resurrection. There, in your unknown village, This image of joy, like a blessed state gained by resurrection, is significantly recurrent in hymnal Where, relics, awhile you wanted to sit “ poetry of Father Daniil Sandu Tudor. In this way the monk-poet decodes the apparent paradox, (The Akathist of Our Father St. Allpious the sacrificial cross becaming the equivalent to Demetrius the New, Oxherd in Basarabov - Icos the freedom to devote your life and being to the VIII).[31] one next to you, to ennoble the earth which is Strictly to the text level, of the literalness transfigured by the Resurrection: level, we identify the poet’s preference for “Rejoice, bridge to the supernatural shore; the actualisation of the symbol of the cross in metaphorical phrases, in which he already starts Rejoice, monastic printing press; from a superior level of significance, the one of the word cross in the biblical text, in order to Rejoice, the One hidden in the gravel waters; reach connotations of personal type. However, Rejoice, that in you The Unrevealed works; the Tudorian text connotations are not outside the biblical text. For example, in the Hebrew Rejoice, the one you know the song of the culture, the cross is the symbol of the moral mysteriously River; decay perpetuated after death, because only thieves were condemned to death by crucifixion. Rejoice, the chosen to be the Lord’s The cross was a degrading punishment and announcer; therefore, the object was a sign of repudiation Rejoice, light like fire on treasures; of a person by the society. The Tudorian text refuses this decoding key of the cross symbol. Rejoice, the waved of the world whirlpools; For the monk-poet the cross, as in the text of

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 62 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.5 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

Bible, becomes the symbol of salvation through “In the ordinance of the caste, the vigorous and from love by the Saviour’s assumed, aware Word sacrifice, and, as we have already pointed out, requires a direct relationship with the images of carved you a monk, as the holy wood “ suffering, resurrection and joy: (The Akathist of Our Father St. Allpious “Putting away the sadness of the world, free Demetrius the New, Oxherd in Basarabov - Icos III).[33] from all the blame, Also an Old Testament origin reason, this clothed in Christ, kissing your holy bone, time interpreted from the symbolic modulations day of crucifer to keep, after your holy of the New Testament view, is why the groom example, motif as image of the Savior. In fact, Sandu Tudor develops in his hymnographic poetry unbridled Church. And in the dreaded a real technique of the secondary images, Covenant even if it is the cross symbol, or other biblical symbols. The secondary images, recurrent in should we speak to victory the undefeated the dense net of the central images, aim to Hallelujah “ diversify the connotations and the imagery of (The Akathist of Our Father St. Allpious the original symbol. Thus, a series of secondary Demetrius the New, Oxherd in Basarabov - images revolve around the symbol of the cross, Kontakion XI)[32] actualised in the akathist-hymns text through the noun cross and through the conventional It is important to emphasize that the symbol image of it from the biblical text (crucifixion of the cross in Sandu Tudor’s cultic poetry never of Jesus): the crossroads, the cemetery, the loses the connection with the symbolic originar crucifixion, the holiness, the martyrdom. images even if, in the immediate context, it specializes, it customises.Thus, the cross The secondary images are not born for becomes the symbol of the sacrifice that was themselves but as mirrors which reflect in deep made for the humanity perceived in diaconate; waters, sequentially or fulminant, a particular The cross is an axis mundi; the cross symbolizes symbol that organizes the entire material of the freedom of flight or the right path of faith the universe and the immaterial immensity confessed by the martyrs: “For his right hand of love: Logos, the First Word. As outlined by was the wing and the cross” (Maximus the Sergei Bulgakov in his work - Orthodoxy: “Life Confessor). When the cross borrows images of Orthodoxy is related to the vision of other of the purifying fire it is vested with all these worlds and without this vision, Orthodoxy does attributes by the presence of the Logos. not exist. The divine worship contains, as noted above, not only memory but also the reality of Another way of signifying, with strong celebrated events. As his spirituality grows, influences from Christian poetry, starts from the believer increases his participation to the a common trope in folklore literature, akin to Savior’s life, the Virgin’s and the saints’ lives, and metaphor - metonymy. thereby he is in connection with the things of In particular, the metonymy cross-wood was the unseen world. This mystical realism serves favoured on the one hand, by the structure of as the entire Orthodox religious foundation; folklore language, where the word tree, branch without this realism, Religion would not achieve or trunk is often replaced with wood and, on the its purpose of being the eternal updating of the other hand, by the ancient Christian symbolistic, mystery of the the Incarnation. For this reason, where the apple is the symbol of the cross : the orthodox Cult also addresses to the mystical feeling first, in order to communicate with it and

http://dialogo-conf.com Session 1. “Transcendence” and “immanence” - 63 - in the Ancient Greek Philosophy and the Patristic thinking The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology to help it ascend”[ 34]. that unites the power of sharpness, beyond words, The conventional image of the cross from the biblical and folklore tradition is threatened and in a flashlight of mind: then restored by a number of centers generating sense (secondary images). The Tudorian poetic the sharpness of ice thought imaginary configures, in our opinion, at least with the burning rush of life, two directions that are part of the secondary graphics of the cross symbols around the Logos. Hot and cold arranged-n Cross The first direction, of ascenssional type, which bring the Highest Meaning. is manifested by the recurrent images of the immanence to the transcendence and from (“The Akathist-Hymn at the Burning Stake of the moment to eternity, images of the cross in the Mother of God” - Icos VI)[36]. human history, holiness, poet, groom, images “The ice thought” is the symbol of the rigid of the cross which circumscribe, in fact, also dogmatization, lacking experience and love, attributes of the Logos. reminding of the narrow approaches of the “Sinner, under cold horror, I kiss the Pharisees, Sadducees and hypocrite Scribes, blinded by the letter of the old law, who had ground-n that justified their behavioral deviations by so-called Your Cross was stuck, the sign I bow to “ consequences of their formalistic religiosity. With the coming of Christ, The Christian Church (The Akathist of Our Father St. Allpious teaching, founded on His sacrifice on the cross, Demetrius the New, Oxherd in Basarabov finds the necessary fulfillment and perfection -Condac X)[35]. that is the “sharpness” in the sense of the monk- The internal tension of these images, poet. But this is not enough for perfection, it generated by compensatory horizons between but must be accompanied by “burning rush of they tend: this earth in whose elements, which life”, that is full of living pathos of being Christ’s became symbols, the other ground is read, adepts, a modus vivendi seated in the logic of the transfixed – it is converted into what we might flame alive. However, this organization excludes call a satellite image, the image of balance, which compromise, middle way, and intermediate usually occurs around the secondary images of temperature. The entwining of hot and cold the symbol of the cross and reiterates one of the requires the preservation of the two extremes fundamental connotations of the cross symbol in ( not the mixture, the interference) and the monk-poet’s work - bridge between heaven emphasising them by the cross - as a sacrifice of and earth, transcendent and immanent. We each one’s life, by assuming the fruits of Christ’s read in this image, by its permanent association redemption. with secondary images, the second direction for Therefore, the analysis of the cross symbol in the organization of symbols, namely balance, the monk-poet’s norm-texts proves that Sandu equilibrium. In other words, the cross is not Tudor refuses the sterile word and has the only staircase leading from the immanent to the ability to develop the state of mystical ecstatic transcendent and the visible, tangible aspect in his texts.Understood by the Christianity as a of the sacrifice, but beyond all these possible culmination of lucidity, the ecstatic state is the interpretations, the cross is the one to keep a way in which both the outside and the interior balance between what is - this earth - and what world are revealed to the mystic. The imagistic must to – the transfigured earth (gateway to scenario develops the state of ecstatic mystic, the transcendent): exit toward divinity, toward the transcendent. “You’re the straightest heed The Akathist-hymn poet, the beneficiary of a

Session 1. “Transcendence” and “immanence” http://dialogo-conf.com in the Ancient Greek Philosophy and the Patristic thinking - 64 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.5 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology inner deep metamorphosis, is concerned with the Bible, hagiography and history of Byzantium, the change of working material - the word – but especially by faith and love by practicing the which is illuminated by him from the interior. prayer of the heart, the one who raised Monk Thus, Sandu Tudor conveys the meaning of the Agathon to the enlightenment stage, a stage in mystical experience into poetic experience, which the Taboric light can be seen. transfiguring it, the latter, until the discovery of its mystical dimension.[37] Thus, we justify our selection operated in this study, which was dictated not only by His poetry is important by deciphering its reasons of textual economy but also by the mystical significance, identifiable by its living idea that the most direct and fruitful meeting research. The openings created by reflections, with Father Daniil Sandu Tudor - through his the mystical and iconic anthropology which are writings - is in these norm-texts, a verbal way developed in his akathist analyse and propose of communicating with God. The symbol of the a model and an analysis in the same direction cross in Tudorian cult poetry is an effective means with the Church tradition and with an authentic of reflecting the relation between immanence Christian vision as far as its dynamic transposition and transcendence, connection of which the in words concerns. For the conventional Christian religion emerges. Father Daniil Sandu image, even if it deviates from the Archetype, Tudor’s literary and liturgical creation - mystical a connection with it is still maintained by a poet (neo-hymnologist) of the Romanian minor structure of ways. In this type of image Orthodox Church - reveals an ongoing, lucid “there is a homogeneity of the signifier and of effort of the monk-poet who understood to the signified,”[38] the image representing a struggle to search those meanings of the word response, imagination, energy. The Akathist, that would allow the reconfiguration of the Word the norm-text which meets its own specific, inside him, through the way of communication aesthetic and visionary, pre-tastes the same that is mainly offerred by revelation, the model mystical experience of world overcoming out being God’s Mother, who is in fact the axis of the inertia, with pneumatisation, with filling around which all the ideas and images of the itself with the Spirit’s presence. whole Akathist-Hymn revolve in an apotheotic, holy praise for the Theotokos. The admirable Conclusions zeal with which the author himself understood to bend over every word, his febrile’s search for Therefore, the analysis of the cross poetic perfection and spiritual depth is proved symbol representation in the monk-poet’s by the long creative process, “The Akathist- norm-texts proves that the tudorian imaging Hymn at the Burning Stake of the Mother of scenario develops the state of ecstatic mystic, God” being developed during more than a understood as a culmination of lucidity. In this decade. The Word and the soul expression, way, it is revealed to the mystic both the outside show the image and the relationship between world and the inner one, hence the possibility of absolut units, between faces that communicate going out, to divinity, to the transcendent. with each other. Poetic identity is based, at prereflexiv, preanalytical level, in the pure act Tudorian Akathist-hymns preserved, as it of self utterance of the being. The Auroral state seems, in their message, a secret, indestructible of poetic utterance points to the first status of connection with the emitent’s destiny, whi is the being in the theological sense. In the poet’s mieromartyr, confessor of the Orthodox faith akathist-hymns the act of literary creation is at not only by word but also by deed, model and the service of the discovery of the transcendent, support both for the laity and Christian clergy toward which incessantly tends, but also of the alike. The writer Sandu Tudor appropriated the unexpected inners of the heart, in which God theological culture through assimilation of the makes present Himself. dogmatic writings, of the Filocalia teaching, of

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Religious imaginary is designed as a journey Rugului Aprins, ed. cit., pp. 35-36. of deification of the human being, crossing [2] Idem, „Cartea Muntelui Sfânt”, în Scrieri I, countless spheres, until symbolically reaching of ed. cit., p.110. Tabor, the mountain that housed the epiphany [3] Ieroschimonahul Daniil Sandu TUDOR, of light. The state of contemplation is regarded „Meditații duhovnicești”, în vol. Taina as the state in which man comes to know its Rugului Aprins., ed. cit., p. 31: „ O trăire plină own weaknesses, but at the same time to filter și doctrina ei dezvoltă și amplifică, pentru a fi them through the light of God. Time dissociates transmise în chip rodnic, un dat fundamental, in anabazic time, during which the being tends o esență. De aceea, e nevoie de mijloace toward absolute, and catabazic, turning toward simple care să strângă condensate, să pună la îndemână de-a dreptul acel sens de viață. the center of the heart. Trăirea și doctrina ei trebuie canalizate sau The leitmotif “Rejoice, hatching Bride închise într-un sâmbure de energie spirituală, of endless prayer,” synthetically highlights, miezul lor adevărat trebuie acoperit, păzit cu both the truth that prayer Virgin is a form of o coajă. […] Pentru a ne întregi viața, pentru a ne ajunge dumnezeirea, ne trebuie sâmburi annihilation of the limits of space and time, the de har și semințe duhovnicești ale Domnului only way to union with God and that The Akathist- și Sfinților Săi. Numai o «sfântă plângere a Hymn especially represents a state of prayer, a Duhului Sfânt» e rodnică.” message that does not want to be understood [4] Ibidem, p. 9. but wants to be mostly lived. This type of text [5] Sandu Tudor, Seamă de cuvinte. Introducere proposes a different perspective to the reader, la Acatistul preacuviosului părintelui nostrum the typological reading, forcing him/ her to stand Sf. Dimitrie cel Nou boarul din Basarabov. În up when his/her turn comes to experience the Ieroschimonahul Daniil de la Rarău (Sandu prayer in his/her inner being. Tudor), Acatiste. Prima ediție integrală, îngrijită de Alexandru Dimcea, Gabriel The Virgin Mary is, by Her very divine Moldoveanu, (Bucureşti: Editura Christiana, nature, light, a supernatural light able to pass 2009), p. 9. through various metamorphoses to mediate [6] Ibidem, p.10. the communication between the divine world and the human race: “Mother of God is the [7] Ibidem, p.10. announcer of the Heavenly joy, but Her glory is [8] Ibidem, pp. 10-11. terrible great. [...] She is right captain of Angels. [9] Pr. Constantin JINGA, op. cit, p. 252. The super strategist of heaven and earth. If we [10] Ibidem, p.10. go up, detached from creatures, to God, above [11] Ibidem, p. 11. al, we find the Virgin and going down from God [12] Caietele Preacuviosului Părinte Daniil de to creatures, after the Holy Spirit, we find the la Rarău (Sandu Tudor): Sfinţita rugăciune, Virgin”. [39] Finally, the non-space and the non- (Bucureşti: Ed. Christiana, 2000), p. 197. time where the God’s fire abides, is metaphorised [13] Idem, Ieroschimonahul Daniil, Sandu Tudor, by Burning Stake, the stake that burns and does omul şi opera, (Bucureşti: Ed. Christiana, not consume, which the monk-poet struggled, 2005), p. 201. giving us a paradigm of resistance by faith and [14] Nichifor CRAINIC, „Rugăciunea lui Iisus, culture, life and his work being destined to esenţa paisianismului”, în vol. Sfinţenia cipher a homo religious trajectory, one of the – împlinirea umanului. (Iaşi: Trinitas, Ed. most authentic case. Mitropoliei Moldovei şi Bucovinei, 1993), p. 182. REFERENCES [15] Sandu TUDOR, Seamă de cuvinte. Introducere la Acatistul preacuviosului părintelui nostru [1] Ieroschimonahul Daniil Sandu TUDOR, Sf. Dimitrie cel Nou boarul din Basarabov. „Meditații duhovnicești”, în vol. Taina În Ieroschimonahul Daniil de la Rarău (Sandu

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Tudor), Acatiste. Prima ediție integrală, [34] Serghei BULGAKOV, Ortodoxia, (București: îngrijită de Alexandru Dimcea, Gabriel Ed. Paideia, 1994), p. 163. Moldoveanu, (Bucureşti: Ed. Christiana, [35] Ieroschimonahul Daniil de la Rarău (Sandu 2009), p. 11. Tudor), op. cit., p. 54. [16] Sandu TUDOR, Pentru Marea Noapte a [36] Ibidem, p. 165. Fecioarei, în „Gândirea”, nr. 10, 1930, p. 336. [37] Dumitru Stăniloae, Ascetica și mistica [17] Dumitru STĂNILOAIE, Viaţa şi învăţătura Bisericii Ortodoxe, (București: E. I.B. M. Sfântului Grigorie Palama, ed.cit., p. 45. B.O. R., 2002). [18] Alexandru ULVINE „Notă bibliografică”, în [38] Gilbert Durand, Structurile antropologice ale Ioan ALEXANDRU, Pământ transfigurat, imaginarului.. Introducere în arhetipologia (Bucureşti: Ed. Minerva, 1982), p. XXV. generală, Traducere de Marcel Aderca. [19] Mircea ELIADE, Imagini și simboluri. Postfață de Cornel Mihai Ionescu, (București: Traducere de Alexandra Beldescu, prefață de Editura Universul Enciclopedic, 2000), p. 28. George Dumezil, (Bucureşti: Ed. Humanitas, [39] Ieroschimonahul Daniil Sandu TUDOR, 1994), p. 15. „Meditații duhovnicești”, în vol. Taina [20] Biblia sau Sfânta Scriptură, (Bucureşti: Rugului Aprins., ed. cit., p. 35. E.I.B.M.B.O.R., 2001), p. 7. [21] Eugen DORCESCU, Poetica non-imanenţei, Bibliography (Bucureşti: Ed. Palimpest, 2009). [22] Serghei BULGAKOV, Ortodoxia, (Bucureşti: [1] Bădescu, Laura, Sacris litteris. Încercare Ed. Paideia, 1994), p. 162. de sistem, în „Viaţa Românească”, XCIV, Ianuarie- [23] Părintele Daniil de la Rarău (Sandu TUDOR), Februarie, București, 1999, nr. 1. (references) Caiete 2: Sfințita rugăciune, (Bucureşti: Ed. [2] Berdiaev, Nikolai, Sensul creației. Christiana, 2000), p. 36. București: Editura Humanitas, 1992. [24] Ibidem, p. 38. [25] Preacuviosul Părinte Daniil de la Rarău [3] Durand, Gilbert Structurile antropologice (Sandu Tudor), Caiete 3: Taina Sfintei Cruci, ale imaginarului. Introducere în arhetipologia ed. Al. Dimcea, (Bucureşti: Ed. Christiana), p. general. Traducere de Marcel Aderca. Postfață 120. de Cornel Mihai Ionescu, București: Editura [26] Serghei BULGAKOV, Ortodoxia, (Bucureşti: Universul Enciclopedic, 2000. Ed. Paideia, 1994), pp. 167-168. [4] Eliade, Mircea, Istoria credințelor și [27] Ieroschimonahul Daniil Sandu TUDOR, ideilor religioase, București: Editura Științifică și „Meditații duhovnicești”, în vol. Taina Enciclopedică, 1988. Rugului Aprins., ed. cit., p. 32. [28] Ibidem, p. 33. [5] Eliade, Mircea, Morfologia religiilor. [29] Sandu TUDOR, „Seamă de cuvinte. Prolegomene. București: Editura Jurnalul literar, Introducere la «Acatistul Preacuviosului 1993. Părintelui Nostru Sfântul Dimitrie cel Nou, Bouarul din Basarabov»”, în Ieroschimonahul [6] Evdokimov, Paul, Femeia și mântuirea Daniil de la Rarău (Sandu Tudor), Acatiste. lumii. Traducere de Gabriela Moldoveanu,. Prima ediție integrală, îngrijită de Alexandru București: Asociația Christiana, 1995. Dimcea, Gabriel Moldoveanu, Ed. Christiana, [7] Frunză, Sandu, O antropologie mistică- București, 2009, p. 10. introducere în gândirea Părintelui Dumitru [30] Ieroschimonahul Daniil de la Rarău (Sandu Stăniloae. Craiova: Editura Omniscop, 1996, p. Tudor), op. cit., pp. 28-29. 71. [A Mystical Anthropology Introduction in [31] Ibidem, p. 48. Father Dumitru Stăniloae’s Thinking. Craiova: [32] Ibidem, p. 59. Omniscop Publishing House, 1996, p.71] [33] Ibidem, p. 27.

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[8] Frye, Northon, Marele Cod – Biblia şi literatura, Traducere de Al. Sasu și I. Stanciu. București: Editura Du Style, 1999, p.214. [9] Ică, diac. Prof. dr. Ioan I. Jr, Daniil Sandu Tudor-poet, schimnic, neoimnograf și martir, în „Revista Teologică”, anul I,nr.2, Sibiu, 1991. [10] Plămădeală, Mitropolitul Antonie, Rugul Aprins. Sibiu: Editura Arhiepiscopiei Sibiului, ediția electonică, 2002. [11] Stăniloae, Dumitru, Ascetica și mistica Bisericii Ortodoxe. București: Editura I.B. M. B.O. R., 2002. [12] Stăniloae, Dumitru, Viața și învățătura lui Grigorie Palamas. Sibiu: Seria Teologică, 1938. [13] Tudor, Sandu, Seamă de cuvinte. Introducere la Acatistul preacuviosului părintelui nostrum Sf. Dimitrie cel Nou boarul din Basarabov. În Ieroschimonahul Daniil de la Rarău (Sandu Tudor), Acatiste. Prima ediție integral, îngrijită de Alexandru Dimcea, Gabriel Moldoveanu, București: Editura Christiana. [14] Krzywon, Ernst Josef, Möglichkeiten einer Literaturtheologie, în „Der Evanghelische Erzieher. Zeitschrift für Pädagogik und Theologie”, 28, Jahrgang, 1976.

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The notion of “Transcendence” in Philosophy and Theology This page was intentionally left blank DIALOGO 2.2; 71-80 (2015) doi: 10.18638/dialogo.2015.2.2.6 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Transcendence of Theology, Philosophy and Science in

1. Emanuel George OPREA, PhD 2. Cristiana OPREA, PhD Faculty of History, Frank Laboratory for Neutron Physics, the Peoples’ Friendship University of Russia, Joint Institute for Nuclear Research Moscow, Russia 141980 Dubna, Russia [email protected] [email protected]

3. Alexandru OPREA, PhD Frank Laboratory for Neutron Physics, Joint Institute for Nuclear Research 141980 Dubna, Russia [email protected]

Abstract: Human interests to Religion and Keywords: Religion, Metaphysics, Metaphysics are well explained by the desire of Transcendence, Cosmism, USSR, Transition, the people to answer to fundamental and eternal Russia questions as “what is the sense of life” and “what is the purpose of life”. These questions have accompanied them from the beginning of I. INTRODUCTION conscious life. Many intellectuals, scientists and writers of former USSR and democratic Russia The origin of the word “Transcendence” have brought essential contributions, opened is coming from the Latin “Transcendens” new directions and finally have enriched with which means in direct translation “going new concepts, ideas, ideologies and systems beyond”. Transcendence is a philosophical the worldwide Philosophy and Religion. A term describing a form of knowledge possible answer is the Creation allowing to fundamentally not based on empirical Divinity to transcend in common life. Soul experience and observation moreover not as Spiritual reflection of Divinity tends to accessible to the trough experience and perfection, reiterating in every generation the common sense observations. In a large transcendence to God. At first sight there are sense “Transcendence” can be understood no meeting points between Transcendence as something “beyond of our world” in and Cosmism because the last notion has its comparison with the term “Immanence” beginning in the progress of Science. The describing something “of this world”, evolution of modern Sciences, philosophical intimately included in this world. concepts and Religion gradually demonstrates In the strict philosophical sense correlated aspects which must be discovered in “Transcendence” is defined as existence the future. out of the possibility of the experience

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 71 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology and is related to our knowledge and to the form of cognition which is conditioning conditions of our experiences. Bertrand and determining all our experience and Russell1 has compared “transcendence - organizes our knowledge. Transcendental transcendent” with a prism through which forms of our senses are the time and we are looking to the world. Here is the origin space, transcendental form of our mind of the difference between transcendence (reason, intelligence) are categories like and immanence; transcendence is substance and , regulatory ideas positioned in our mind but it cannot be of Pure Reason (for example the ideas of physically observed [1]. God, soul and the Universe like an Entire). Transcendence (priori) is in opposition, in Figure 1. Bertrand one way, with the empirical experience Arthur William Russell which is considered posteriori, namely after (1872 – 1970) the knowledge is obtained, and in another According to way “transcendence” is in opposition with opinion of Immanuel itself as beyond of experience of things in Kant2, transcendence themselves. The subject of knowledge is is related to such inherent according with idea of transcendent notions as space and unity of apperception [2, 3]. Kant considers time. These notions that many unsolved questions and issues characterize not only like “the begin of the world”, “about God” our Universe as our and “about our freedom” are a part of ability to perceive the transcendence . Universe around us [2]. Transcendental knowledge, according Figure 2. Immanuel to Kant, is knowledge before of experience, Kant (1724 – 1804) unconditioned by experience and its possibility. Moreover Kant had understood In the philosophy of and defined the term of transcendence as the Kant transcendence 3 researches and analysis not of the physical was considered priori objects itself as the type of cognition. A 1 Bertrand Arthur William Russell (18 May 1872 system of such terms and notions Kant had – 2 February 1970) – British philosopher, social and named and defined as “Transcendental political activist, mathematician. He is known due to Philosophy”. his works in the development of pacifism, atheism, liberal and leftist ideas and political tendencies. Russell The introduction of “transcendental” brought fundamental contributions in the range of by Kant had a serious influence on Logical Mathematics, History of Philosophy, Theory the Philosophical Sciences and the corresponding philosophical system values. of Knowledge, Esthetics, Pedagogical sciences and 4 Sociology. Russell is considered one of the founders Many philosophers like of English Neo - Realism and Neo – . In direct translation means “from the previous”. Priori 1950 he received the Nobel Prize for Literature (https:// represents the knowledge obtained before experience en.wikipedia.org/wiki/Bertrand_Russell). and independently thereof, knowledge well known in 2 (22 April 1724 – 12 February 1804) advance. The “priori knowledge” notion, due to Kant, – German Philosopher the founder of classic modern is fundamental in Logic and Theory of Knowledge. . He was born in the town of 4 Edmund Gustav Albrecht Husserl (8 April 1859 – 26 Konigsberg, Prussia. In the present this town is in Russia April 1938) – Austrian philosopher, founder of modern and its name is Kaliningrad (https://en.wikipedia.org/ phenomenology. The Husserl Philosophy is based wiki/Immanuel_Kant). on epistemological problematic and he tried with the 3 Priori - from Latin word “priori” which in a help of the Philosophy to recover the lost connections

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 72 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.6 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology had started to talk about “transcendental Figure 5. Ralph reduction” [4] or like Jacques Derrida5 about Waldo Emerson (1803 – “transcendental significance” [5]. 1882) Figure 3. Edmund Husserl (1859 – 1938) Therefore the notion of transcendence was II. Metaphysics very popular in the and Transcendence in XIX century and we the former USSR can affirm that it was In the other side of the World, in the passing the Atlantic 7 Ocean in America former USSR, the Archbishop Luke in his where this term was taken by the romantic book “Spirit, Soul and Body” had explained transcendentalism6. Under the word the transcendentalism as the spiritual “transcendental” human possibilities that are hidden and are they have understood acting at subconscious level. Father Luke something very pure, proposed, in the light of not rotten, close to transcendentalism the the Nature. epithet transcendental relative to the spiritual, Figure 4. Jacques mental and intelligent Derrida (1930 - 2004) world. Figure 6. Archbishop Luke (Valentin Feliksovich Voyno - Iasenetsky) (1877 between Science and human concerning and cares. - 1961) https://en.wikipedia.org/wiki/Edmund_Husserl What is the relation between so different 5 Jacques Derrida (15 July 1930 – 9 October 2004) and so contradictory at first sight notions – French philosopher and Literature theoretician, the like transcendental, Theology and Russian creator of the concept of “Deconstruction”. One of the most influential philosopher of the end of the XX 7 Archbishop Luke (9 May 1877 – 11 June 1961) – century. The main purpose of Derrida Philosophy is former Archbishop of Orthodox Russian Church from the battle with the traditional European Philosophy by April 1946, Archbishop of Simferopol and Crimea. using the concept of Deconstruction in order to renew Archbishop Luke, before to dedicate his life to God, and understand the place of the Human in the World. was a medicine doctor, surgeon and anesthetist In spite of his importance and contribution into the with scientific works on anesthesiology, Doctor of Philosophy Derrida was unfair ignored by British and Medicine Science, Professor, spiritual writer, Doctor . https://en.wikipedia.org/wiki/ of Theology (1959) and laureate of Stalin Prize Jacques_Derrida (1944). His laic name was Valentin Feliksovich Voyno – Iasenetsky. Archbishop Luke was victim of the 6 In USA “Transcendentalism” was considered a communist repression and has stayed in prison for 11 philosophical, literal trend represented by the radical years (rehabilitated in 2000). He was canonized by the intellectuals, members of thee so-called “Boston Ukrainian Orthodox Church at 22 November 1995 and School”. Their Manifest – Essay was the book later in August 2000 he was also canonized by Russian published by Ralph Waldo Emerson (25 May 1803 – Orthodox Church. He was a promoter of the unity 27 April 1882) in 1836, named The Nature [6]. between religion and science.

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 73 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology reality? The problem is given by the fact of conscience and religious unions and that exists practically the unique situation organizations” stipulates the equality of when in the mentality of the peoples are citizens before the laws independently mixing many unfolded conceptions. In of relation and religious beliefs [9]. Non – chronological order these concepts are: governmental Analytical Russian Center first is the concept of communism to which “Yuri Levada” has shown that in 1987 the the peoples had aspired and trusted; the percent of religious population was less than concept of capitalism which at the time of 20% and in 2007 increased up to 70% related 1990 years was very new and at all not clear; to the entire population. Levada Center had are following the 2000 years when more also established that in November 2012 74% or less peoples are starting to understand are Orthodox, 1% Catholics, 1% Protestants, the new situation; finally the ’10 years of 1% Judaism, 7% Muslims, 5% Atheists, 10% no this century, qualitatively different because religion , 2% with no answer, , there yields already a new generation of Hinduism and others less than 1%. children and young peoples living their life entirely in the capitalism. The ’90 years in We can affirm that nowadays there are Russia and in Eastern Europe were times many directions for investigation. One of of disorders, of banditism, time of reversal the most interesting is the Traditionalism of moral value scale, there were bad times in Russia as an ideology which is trying to and many peoples remind them until now. change the society according with the world After decades of communism peoples were view of Ancient Greek where the writers, seeking for new moral support, spiritual scientists and other representatives of values, finally they were seeking for God. culture had made their country greatest. It is well known that philosophers, thinkers and great minds have the power to generate A. Transitions. Russia. Democracy. Theology decisively qualitative changes which raise and Metaphysics the country to a leadership position between other countries and nations. Traditionalism The beginning of this century is can be understood as an ideology or characterized by the tendency and trying philosophic and social movements based to “make order”, order in the mind and on tradition, practical wisdom centered on mentality of the peoples. It was already the force of the human mind and intellect clear that peoples at their own must [10]. Also, “Traditionalism” can be defined decide for themselves. It was started the as a collection of ideas with conservative time of the own risks thinking. Then had and reactionary character representing appeared, - on that boiling environment, ideological defending reaction at the schools, institutions and organizations deviations of culture and society from an (governmental and non – governmental) idealized model of a stable social order [11]. giving the possibility to find, know and to From these definitions it is quite clear that believe in God. The returning of the people notions of Traditionalism and Conservatism8 to God was possible due to radical changes are very close but we must note that in the ’90 years of the last century. Russian traditionalism supposes the possibility of Federation remains a laic, secular state, as is stated in the article 14 of 1993 year 8 Professor of Philosophy from Moscow State Constitution, but also in the article 28 are University, Boris Mezhuev, in one of his interviews to guaranteed the expression and religious the journal “Kommersant – Vlast” (21 August 2006)), freedom [8]. Moreover the Federal Law № gave a very short and comprehensive definition of 125-F3 from 26 Sept 1997 “On the freedom “”: he considered that Conservatism is a careful and caution relation to the Progress.

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 74 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.6 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology progress and development, processes not He had studied very seriously the possible in the case of Conservatism. literature opera of Lev Tolstoi10, the famous Russian writer. Lev Tolstoi is Traditionalism has his origin in the the Russian writer which had one of the European late Middle Age XVII century at greatest influences on the Literature and the Philosophy of the Age of Enlightenment in his opera can be observed his immense doubting on the traditional values provided efforts for knowing the by society of those times. Three hundred divinity of God. But as years later many young Russian people he considered it never from hard time of transition period after ’90 reached the necessary years have embraced traditionalism in their level of understanding searches for a stable and moral society. and knowledge. Moreover traditionalism passed into some form of conservatism in their nostalgia of Figure 8. Lev glorious time of . Nikolaevich Tolstoi (1828 - 1910) Nowadays the youth from Russia had not really hopping for a happy future. Here In the work of Mamleev the Russian are concurring some conditions. The climate traditionalism together with eternal is very harsh, the life, due to many changes, knowledge of the Divinity can be followed. also is not easy at all. In this way the Russian All is on the Russian way. In this approach young peoples have knowing God through we have gloominess, avant-garde, all is difficulties, hard life and trials. Part of these pressing on the internal human world. This obstacles is very complex requesting a is the Russian Traditionalism. high spiritual strength. This is why some of these avant-garde young peoples are Mamleev treated in his work the closed in themselves. But, in spite of all monarchism, a new tendency in Russia difficulties, these peoples seem to reach renewed in 2005. The monarchism has reborn the eternal happiness. It is something hard having in the background the Orthodox to understand. It seems that something religion. This is sustained as well on the TV superior is looking and protect us all. You by many transmissions. By television we could say that is a curse, uniqueness, but in can understand only the surface of Russian such kind of conditions the (pure) truth can soul and spirituality but this spirituality due be known, the way to God can be found. to many factors can be seen already not so Approximately this is often. The TV is transforming the Russian the way of knowledge traditional reality. Mamleev tried to give described in the works the solution: according to his conception of Yuri Mamleev9. there are the belief in God, Orthodoxism and Monarchy, - even a despotic monarchy Figure 7. Yuri Mamleev (1931 – 2015) 10 Lev Nikolaevich Tolstoi (9 September 1828 – 20 November 1910) – One of the most known Russian 9 Yuri Mamleev (11 December 1931 – 25 October 2015) writer and thinker and for sure one of the greatest – Russian writer, playwright, poet and philosopher, authors of the world, cultural illuminator of his time, Laureate of the Prize “Andrei Belyi” (1991), founder of publicist, religious thinker. His authoritative opinions metaphysical realism and of Doctrine “Eternal Russia”, based the foundation of a moral – religious current President of the Metaphysical Realism Club, member bearing his name. Lev Tolstoi was member of Russian of the Russian Pen – Club, member of Russian Union Imperial Academy of Science (1879) and his opera had of writers and dramatist. https://fr.wikipedia.org/wiki/ a great influence on the European . https:// Iouri_Maml fr.wikipedia.org/wiki/L_Tolstoi

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 75 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology illuminated and well intended. known Institute for Eastern Civilizations. In the period of his forced emigration, Jacques It is well to known that Mamleev was Catteau12, one of the greater authorities on teacher of Mathematics at night schools Slavism, considered in 1986 that Mamleev but his activity was mainly concentrated to is a respectable successor of Gogol and Literature. His novels, books, philosophical Dostoievsky. essays were published unofficially in the so-called SamIzdat11 because his work was The opera of Mamleev (Philosophy and not accepted due to the Soviet Censure. In Literature) treats in a new approach the spite of these many of his works have been subtle interconnections between human published successfully in Western Europe soul, spirit and Divinity. In the philosophical and America. In the ’60 years of the last work “The Fate of the Existence” he had century, at his apartment from Yuzhinsky defined a new philosophic system where street in Moscow many personalities of human soul and ephemeral life on the “non official” culture have gathered. Among Earth are in some transcendental relations them were poets and artists like Leonid with Spirit, Divinity and God [12]. Mamleev Gubanov, Henri Sapghir, Lev Kropivnitsky, considers that Creation is the bridge between Alexandr Haritonov and many others which human soul on the one side and Spirituality fully affirmed themselves after ’90 in the on the other side, between ephemeral new democratic society. existence in this world and Divinity. Divinity is Eternal and therefore is not changing. Yuri Mamleev and his wife were emigrated The soul is immortal but under permanent in USA in 1974 and mainly because at that changes. Through Creation the soul has time he had no possibility to publish his unique chance to meet the Divinity because works in USSR. In USA he taught and worked the Divinity does not knows the experience, at Cornell University and lectured courses in the suffering or the joy of the human soul other prestigious universities from America. induced by permanent changes. Creation Later, in 1983, Mamleev was moved to Paris links Soul and Spirituality. The Divinity “in (France) where first he has taught Russian this way has access to something sublime Language and Literature at the Russian from the “periphery” that not exists in the Institute for Culture and after at the well “Center”. In a harmonic way Mamleev in his 11 SamIzdat (in Russian Самиздат) –was the publisher Philosophy gives a new, consistent sense in the time of Socialism mainly in USSR and less in of human not eternal life and the key is the Eastern Europe Socialist countries for many works Creation. These assertions are not reducing on literature, theater, philosophy, religion, social, at all the importance of Divinity, - of the God. political and economical essays, papers, musical God is the origin of the all consider Mamleev, and cinematographic production not accepted and but only Creation transcends our life into approved by Censure. They were published using our internal conscious or nor conscious rudimentary ways of realization and distribution. Many aspirations to God and Divinity. representatives of non formal culture had published Another interesting author is Viktor their works in such a way. After radical changes in the 13 society at the end of ’90 the SamIzdat phenomenon was Olegovich Pelevin . He is considered one of maintained as a possibility to publish works before of 12 Jacques Catteau (1935 – 2013) – Honored Professor official approval due to some different reasons. The of Sorbonne University in Paris, eminent Slavicist, term of SamIzdat was spread in the Western countries remarkable translator, specialist on Dostoievsky, also. By using the huge possibilities offered by Internet Director of the Jurnal “Revue des etudes slaves” (1990 and social network we assist now to a reborn of – 2008). http://www.etudes-slaves.paris-sorbonne.fr/ Samizdat, not only in Eastern countries and Russia but spip.php?article1486 in the whole world. 13 Viktor Pelevin (born 22 November 1962) – Russian

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 76 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.6 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

the authors who are not The heroes of Pelevin stories in many “en vogue”. cases are usual peoples from our days in an usual for us atmosphere or they Figure 9. Viktor are science fiction heroes (Pelevin is an Pelevin (born 1962) engineer as education) but all of them are Many literary “surrounded” by a transcendental aura, critics consider that they have experienced transcendent, are Pelevin works reunite hoping on it, and in a magical trend to give Buddhist14 motives a sense in their life, to make order in it, to together with elements discover the hidden (to the common eyes) of postmodernism15 and absurdism16. Other Symmetry of Divinity, finally to find their authors consider that Pelevin in his works place in awesome construction of God. 17 try to combine Buddhism with Shamanism As a sign of reconnaissance of his although Pelevin never wrote about these. activities many of his works have been The source of inspiration for Pelevin is the translated on the main languages of the modern Russian reality, the streets of his world, including Chinese and Japanese. hometown Moscow. According to the Internet page OpenSpace. 18 writer, poet, author of many books, stories, novels, ru , Pelevin was considered the most essays, Laureate of many prizes for Literature. https:// important and influent intellectual person en.wikipedia.org/wiki/Victor_Pelevin of Russia. Also, after some non confirmed 14 Buddhism – Religious and philosophical teaching data, in April 2009, he was included in the about spiritual awakening having its beginning on the group of the most important 1000 peoples, 19 VI century. The founder of Buddhism is considered personalities of culture, in the world . Siddhartha Gautama or as named latter Shakyamuni Budha or simply Budha. https://en.wikipedia.org/wiki/ B. Russian Cosmism Buddhism 15 Postmodernism – term defining similar phenomena Cosmism is an existentialist philosophical in the social and cultural life of the world in the second current which consider the survival of the part of the XX century. Postmodernism characterizes mankind one of the main tasks of humanity. the situation of modern culture, including its original Due to technological development and philosophic position, before postmodern arts and mass evolution the survival will be possible by culture of those times. https://en.wikipedia.org/wiki/ the migration of the mankind into the Postmodernism Cosmos, a transhumance to other planets. 16 – philosophical system originated in The ideas of Cosmism have their origin in existentialism considering that the human existence has the anthropogenic view of the Universe, no meaning. https://en.wikipedia.org/wiki/Absurdism with some teological purposes. Cosmism in 17 Shamanism – is an earlier form of religion based the first stages had considered the Man as on the belief that the Shaman is communicating with main in the anthropological Universe with the spirits when he is in a state of trance in order to Divinity loosing His leader position. In the reorient the transcendental energies of the unseen modern Cosmism, taking into account the world of Spirits into this world. Shamanism is related with magic black art, fetishism, totemism and 18 OpenSpace.ru – Russian Internet social, political practices. Some forms of Shamanism can be found publication portal reflecting modern and contemporary practically in any religion of the world. Shamanism cultural, artistic and literary activities. http://www. was very developed before the Christian era at many openspace.ru people from Northern Europe, Siberia, Far East, South 19 Five popular modern writers from Russia – http:// – East of Asia, Africa and to the Indians from America. www.telegraph.co.uk/sponsored/rbth/5214172/Five- https://en.wikipedia.org/wiki/Shamanism popular-modern-Russian-writers.html (24 April 2009).

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 77 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology evolutions in Sciences, Philosophy, Religion of Intelligence. Noosphere is the result and Ethics it is very necessary to redefine of the evolution of Biosphere with the the position of Divinity and Human and the Man accomplishing the main role in the corresponding interrelations and reciprocal evolution of the complex ordered Universe. connections [14]. Cosmism has its origin It is quite evident that in the socialism and in the late years of the XIX century on the communism times it was forbidden to ideas of Russian intelligent scholar teacher, talk about Divinity, God or Transcendence Nikolay Feodorovich and the scientists “have accepted” this by Feodorov20. default. But many scientists in contact with the great discoveries of that period have the Figure 10. Nikolay intuition of the greatness of the Universe as a Feodorov (1829 - 1903) reflection of Divinity. The term of Noosphere Russian Cosmism at is a proof in this way. The transcendental the beginning was based connection between Cosmos, Universe on the ideas of Sciences and the “hidden” God and physical life is and culture of Proletariat (Proletkultism) assured by Noosphere which supposed within the anthropogenic view with the Man the knowledge of the Law of the Universe, conducting the force of Sciences in a Cosmos meaning in fact a permanent development (Cosmic space) dominated by a complex of Human minds tending to perfection. universal order that must be discovered The astronauts being in Space had felt for the benefits of the Humanity. In parallel His Power and Divinity. No wonder and not with the progress of Sciences the ideas of in vain the astronauts before to their spatial Cosmism has developed, mission repeat (by superstition) in details all including step by step movements of their colleagues who finished and increasing the with success their travels and returned safely role of Divinity in this on the Earth. Such kind of superstitions ideology. among astronauts define and demonstrate Figure 11. Constantin the transcendental relation between Man Tsiolkovsky (1857 - 1935) and Divinity through Sciences, - Sciences in this case bringing God in the physical three Another leader of dimensional life. Russian Cosmism was Konstantin Eduardovich Tsiolkovsky21. Related to the subject of the present paper CONCLUSION Tsiolkovsky for the first time proposed the term of noosphere representing a sphere The interest in metaphysical aspects of the existence in this world is normal and 20 Nikolay Feodorovich Feodorov (9 June 1829 natural because this trend is related to – 28 December 1903) – Russian religious thinker, spiritual needs and desires to find and give philosopher and futurologist, Library scientist, founder a sense of human life. Hyperfine and unseen of Russian Cosmism. wires connect the day by day life with 21 Konstantin Eduardovich Tsiolkovsky (17 September spiritual Universe. God, in the many forms 1957 – 19 September 1935) – Russian and Soviet of manifestations transcends in the physical scientist autodidact, scholar teacher and inventor. world. It is our task to open the eyes, to Founder of theoretical Cosmonautics. He justified why listen to the hearth and soul, the sense of rockets are necessary to travel in Cosmos, proposed a non eternal existence that through Creation prototype for multistep rockets. His scientific works meets the God. are related to Cosmonautics, Dynamis of rockets and Aeronautics/

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 78 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.6 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

This was well demonstrated even in the REFERENCES hard time for religion in the Socialist period of Eastern Countries. In USSR, the origin [1] R. Bertrand 1984, Theory of Knowledge: country of Socialism and Communism, The 1913 Manuscript, edited by Elizabeth Ramsden Eames in collaboration with the metaphysical problems were of first Kenneth Blackwell. London. George priority for people in spite of the fact that Allen & Unwin. http://www.angelfire. it was never officially recognized. Moreover, com/md2/timewarp/russell.html. the official authorities, due to the wide [2] I. Kant 2007, Critique of the Pure distributions of mentioned issues, “had Reason (Kritika Chistogo Razuma) : closed the eyes”. As evidence we have the Transcendental , Translated in underground publications of many books, Russian, by N. Lossky, Edited by Ts. G. papers, essays and other on Religion and Arzakanian and N.I. Itkin (Note by Ts. Metaphysics which, in fact, were real G. Arzakanian), Moskva: Eksmo, ISBN masterpieces. 5-699-14702-0. [3] A.N. Kruglov 1998, The Origin of The period of radical social changes in Priori Concepts at I. Kant, Questions of USSR of ’90 years of the last century, the Philosophy (Voprosy Filozofyi), № 10, so – called period of transition to a new p 126-132, Russian Academy of Science democratic society, to a new country, (in Russian). Russia, had brought to the surface, made [4] E. Husserl 1997, “Logical Researches”, “official” Religion, metaphysical sciences, Jurnal of Philosophy and Literature movements, currents and tendencies. It “Logos”, № 10, p 5-64 (in Russian). http:// is no wonder of such phenomena. The www.ruthenia.ru/logos/number/1997-10. intellectual potential is very large, huge, htm#LU I. we can affirm. Lots of intellectuals, writers, [5] J. Derrida, “Difference”, Marge de engineers, priests, scientists from the all la Philosophie, Bulletin de la Societe domains have started to investigate with Francaise de Philosophie, Sorbonne, large interest the metaphysical issues. Janvier (1968) (Translated in Russian We do not know precisely if it is good or by E. Gurko). http://www.gumer.info/ bad especially when they are going far bogoslov_Buks/Philos/Derr/diff.php. from the Saint Bible and God. But we [6] Emerson, Ralph Waldo 1995, “Nature”. The Oxford Companion to American know for sure that they correspond to a Literature. Ed. James D. Hart. Rev. Philip fundamental human need of the peoples W. Leininger. Oxford University Press. to find out the sense of existence, why we [7] Archbishop Luke (Voyno – Iasenetsky), are here, by trying to understand the ways Spirit, Soul and Body. Moscow: Orthodox of transcendental presence of Divinity in the Theological “Svyato – Tikhonovsky” human life. Institute, 1997. http://www.wco.ru/biblio/ Cosmism, originated in Science, with books/luka1/Main.htm. the Man in the “Center”, had not included [8] Constitution of Russian Federation initially the Divinity. The diversity of -https://en.wikipedia.org/wiki/ the modern Sciences requested a new Constitution_of_Russia. evaluation of the Man and Divinity related to [9] Federal Law № 125-F3 / 26 September the Cosmism. Nowadays the path is already 1997 - http://base.garant.ru/171640/. visible. Sciences and general Knowledge [10] Philosophy: Encyclopedic Dictionary, represent the transcendental environment Under the Redaction of A.A. Ivin. Mozhaisk: Gardarriki Publishing House, of humanity Spiritual needs into Divinity, a 2004 (in Russian). trend of our soul searching the God. [11] The Newest Dictionary of Philosophy,

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Under the Redaction of A.A. Gritsanov, Third Corrected Edition, “Knizhnyi Dom”. Minsk: Publishing House, 2003 (in Russian). [12] Youri Mamleev 2012, Destine de l’ettre: Suivi de au-dela de l’hindouisme e du bouddhisme, Published by Editions l’Age de l’homme (in French). http:// rvb.ru/mamleev/03philos/01sb/sb.htm (in Russian). [13] V. Pelevin 2003, The Dialectic of Transition Period from Nowhere to Nowhere, (Диалектика Переходного Периода из Ниоткуда в Никуда), EKSMO Publishing House, Moscow (in Russian). http://pelevin.nov.ru/texts/. [14] K.S. Khroutsky 2003, “In search of the universal personalist approach in biomedicine: a Cosmist hypothesis”. Paideusis - Journal for Interdisciplinary and Cross-Cultural Studies: Volume 3.

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 80 - DIALOGO 2.2; 81-91 (2015) doi: 10.18638/dialogo.2015.2.2.7 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Transcendence as Objective Argument of the Existence of the Personal God

Iacob COMAN, PhD Pentecostal Theological Institute Bucharest, Romania [email protected]

Abstract: In science, generally, the idea of in such a study. We hope that, based on the research captures apriori the authority of three chapters of this research, our thesis the human being on the investigated reality. “Transcendence as Objective Argument of the Researchers’ presumption of superiority in Existence of the Personal God”, will convince relation to what search is always clear and both scientifically and in terms of the dialogue incontrovertible. Theological science and with God. Theology researchers can not benefit and can not claim that presumption. If however they Keywords: transcendence, person, nature, do, then we no longer talk about Theology, but immanence, uncreated energies about philosophical religion. In this study we will investigate the issue of God’s transcendence as objective argument of His existence. Given I. INTRODUCTION that we will not talk about chemical substances Given the complexity of this topic, we or about literary analysis, our research is will develop three theses by which we will enriched or impoverished not by the scientific point the research and argumentation competence that we have, but by the availability methods used in this study. We do this in of God’s Being and our willingness to make of order to maintain a certain coherence and this study a scientific expression and a scientific an academic biblical decency, necessary in experience of a dialogical meeting between us any theological deepening. The theses that and God. we will enunciate will provide the overall picture of the subject discussed and the When there are no common approaches to differences of detail that put in dialectic Theology and Philosophy, approaches based on and complementary different perspectives our ability to intuit and determine the reality of theological and philosophical research. that surrounds us, we will evoke, as honest as These theses are the following: 1. The possible, the reality of the scientific dialogue existence of God as a person necessarily between us and God, a dialogue necessary

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 81 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology implies an “organization” of the being, from the way it is seen apriori “the object” which exceeds in content the idea of of the study. Philosophy and psychology a person that is limited to the level of investigate “a something”, or the idea of a instinct and energy. 2. The existence of person necessarily requires “a someone”. God as a person necessarily implies a If God is “a something”, the performance pneumatological “organization”, reality brought by Philosophy and Psychology in superior to the idea that the person is a kind this research will be more complex and more of spirit, self-aware, but without conscious clearly defined, but if God is “a someone”, reactions. 3. The existence of God as a the performance of these two sciences person may posibly imply an “organization” in this research must turn in dialogue, in of the being in a super-physical form, reality communion. Without this change there is no that surpasses the idea of a body, under research or only a terminological one. the conventional acceptation, and keeps God in the transcendent acceptation. Due On the other hand, in a case (Philosophy) to God’s person simplification to the idea and in the another (Theology), when we talk of instinct and energy and toward the idea about God, we talk about transcendence, of pneumatological reality, without the that is an inaccessible reality. Theologically, ability to react volitional and independent transcendence “is the difference between to different laws, as well as the influence of man and God. To avoid too simplistic certain philosophies and Eastern religions, distinction – human nature and heavenly the science about God begins to abandon nature – Theology prefers to call the divine the perspective of the personal God. This one transcendent. Through this notion reality leads to the reformulation of the idea theologians try to make understandable of being, the reformulation of the idea of the One Beyond Comprehension.” [2] From person and, not the least, to promoting the a philosophical point of view, defining idea that God is impersonal. transcendence is not necessarily different. In philosophy transcendence is seen as a On the other hand, there is a demand reality “beyond and independent of the increasingly pronounced with regard to created world”[3] , that is, “the reality that the qualification and competence in such a is beyond the power of our knowledge” study. Who has the power or primacy in the [4]. In this context of terminologies and study of the person? Constantin Rădulescu definitions, the research of Theology and Motru cancels the moral competence with Philosophy can be the same thing in different regard to the study of the person, as well terms and categories or can be two totally as the psychology competence and states separate statements on the same terms and that “the study of person can only be a the same claims of knowledge. study of philosophy.”[1] His is justified, but not necessarily real. If we make In the present research I will not segregate a demarche from effect to cause, the man Theology from Philosophy or vice versa. In created being the effect and the cause being my capacity as a theologian and philosopher God, then the competence of a study of the I will propose, on the basis of the above, idea of the person lies to the theologian. the concept of transcendence as being the objective argument of the existence The theses above separate quite radically of the Personal God. I hope my discourse the manner of study between Theology, on will convince that, at hypothetical level, the one hand, and Philosophy and other the subjectivity is the origin of all objective sciences, on the other hand. The approach of realities. Consequently the transcendence Philosophy and Physiology in the research of originates the immanence and not the other the Divine can be one-way. This reality stems way round.

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II. God’s Transcendence Issues before antagonism between God’s greatness and Adam’s Transgression the smallness of man because “human nature was in harmony with God’s will. His The atmosphere of Heaven, described by mind was capable of understanding divine the Holy Scriptures, does not capture any things.” [7] In these circumstances the tension or conflict between a transcendent distance between the transcendent reality God and a man located outside of such and the reality of the human being was not realities. On the contrary, the family friendly so obvious nor so necessary. Man was in the description of the context requires a presence of God, in a direct manner. different relationship, a state of normality, in which some beings, God and man coexist This Edenic climate has remained, and speak with each other. “And out of through Adam, in the human being. Man the ground the Lord God formed every has in himself somehow ineffably and beast of the field, and every fowl of the intuitively the idea of knowiung about God, air; and brought them unto Adam to see without having seen and without having what he would call them: and whatsoever known in a personal way that God exists and Adam called every living creature, that was that he belongs to Him. This metaphysical the name thereof..” (Genesis 2:19) In this intellectual pattern is the great Gordian Edenic coexistence in the description of this knot through which the subjectivity “partnership”, the Holy Scripture captures of transcendence should be taken as the way in which man began to know God of God’s existence. “Cain and through His presence. The metaphysical, Abel although corrupted, had in them still intuitive sense, which was in man through working a natural and necessary law, and creation, was now discerned through the a spontaneous knowledge moves them to relationship. This metaphysical, this intuitive make them think about what is peerlessly put into our being through creation, is called higher and better than those ours, that is by St. Cyril of Alexandria “the law of knowing to God.” [8] The spontaneous knowledge God, planted in us...” [5] Judging from on which speaks St. Cyril of Alexandria is the effect to cause, We can compare this our interiority, the knowing which remained knowledge put in us with the new born baby in us, that we inherited. This spontaneous that feels his mother, he feels her interiority knowledge creates or gives birth to the and finds thus protection and peace. In philosophical thinking and philosophical the same way, the complementarity of the approach as well as the theological knowing and the knowledge about God and fascination and theological commitment. of God is offered by relationship, dialogue. But one day, this philosophical approach, In these man finds that in relation with this philosophical thought must become a God and towards This he is not a stranger, dialogue with God’s Being. Otherwise God but derives his origin from Him. “The soul is impersonal, He is reduced to an inanimate is by its nature somewhat akin to God. He reality or is a God in a coma. At the same has a natural inclination towards the One time theological fascination and theological that is related to.” [6] Just as a child, as he commitment should become obedience. grows, begins to realize the ineffable and The dialogue leads to fascination and intuitive sense of kinship with the mother, imposes the requirements of Him with the same the Man, with every moment lived whom we have entered into dialogue. in Paradise next to God, the transcendent Lacking this obedience we subscribe to God, develops his inner feeling and sees Lenin who said that religion is only the in God his origin and kinship. The edenic opium of the peoples. reality does not reveal such a pronounced Because of the distance between the

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Eden event and us, the knowledge of God, God Who dwells in us. “The (human) person at informational level, ie from father to son, is called to unite through love the created has thinned greatly. We’ve remained with nature with the uncreated nature”[10] Man only what we feel, a feeling offered in the towards God or man deified is, in these pattern of the being through creation and circumstances, an expression of God’s image a feeling offered in the pattern of the being restored, condition in which the antinomy by descent. Under these circumstances of God’s transcendence and man’s ability the presence of transcendence eludes our to penetrate this reality should be regarded existence and remains familiar through the as divine success. In these circumstances, uncreated energies of God. This thing is Vladimir Lossky noted: “God would be totally captured somehow by Vasile Răducă who untouchable and would also share Himself writes down the following: “Kinship with a real to the created beings without abolishing personal God has other connotations than or reducing, in any degree, any of the terms kinship with an impersonal force. The ratio of this antinomy.”[11] According to the of kinship is established by God in the act above mentioned, the divine transcendence of creation. The base of man’s kinship with is not the terror of God’s existence, but is God is the presence of divine energies in the mystery, is the gracious work due to the human nature even at the moment which the human soul feels God daily, looks of its creation.”[9] As the transcendence for Him daily and daily He answers. In the of God is more and more unreachable transcendence of the personal God is not and distant, God dwelleth in us and in our found the recipe of parting from This, but search about Him with His immanence that the Mystery of belonging, of the union with is these uncreated energies through which Him. The nature of God and the uncreated His creation is supported. But, in a way that energies “do not constitute a division of the we do not understand in these uncreated being of God; they reflect the mysterious energies, in this immanence of God is His life of Him-Who-is-transcendent, tripersonal transcendence. God does not separate and present in His creation.” [12] This Himself in transcendence and immanence. reality superior to our human thought and The immanence and transcendence do not intuition declares the indestructibility of consist of two halves of the same God. As the Divine Being, the unity of this Being and mentioned above, in a way that we do not the Trinitarian monotheism that, within the understand, God’s transcendence is in His generated love, highlights the keystone of immanence and His immanence is in His our salvation. transcendence, but with clearly defined directions and purposes in the mystery of III. God’s Transcendence Objectivity God’s beingness. God’s Transcendence Objectivity results Therefore, by God’s immanence man from its capacity as a Person. Paul Evdokimov has a chance to be reunited with God, but convinces us that man himself, due to it constitutes the reality which confirms his person, which is nothing else but the that man was never separated from personal reality, has a certain transcendent God completely. In these circumstances, quality: “The human person escapes any transcendence is not the reality that eludes, rational definition and may be perceived as mentioned above, or at least not at all, only through an intuitive understanding but the transcendence is the reality that or a mystical revelation…” [13] In these remains and generates the possibility of its circumstances, the mystery of the human perception in our reinforced helplessness person is a distant replica of the divine and worthy of the uncreated energies of person, replica which takes on a new identity through grace on the way to deification.

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From this reality towards God, necessarily immanence, in general, to the pantheism, follows that God’s transcendence is more which complicates things a bit in the obvious, much more full of the mystery dialogue between Eastern and Protestant of existence and of incomprehensibility. theology. In substance, the immanence But none of this will make it subjective. To from the Protestant theology represents talk about God’s transcendence means to the uncreated energies from the Eastern discuss about the most objective reality. theology, but because the Protestant Here’s how one of the Psalms captures this theology is influenced by rationalism thing: “Where shall I go from your spirit? and idealistic philosophy, the overlap in or where shall I flee from your presence? If meaning between immanence and energy I ascend up into heaven, you are there: if I is no longer so complete. The Theology of make my bed in hell, behold, you are there. uncreated energies concentrates more If I take the wings of the morning, and dwell incisively the understanding of God’s Being in the uttermost parts of the sea; Even there near His person and transcendence, while shall your hand lead me, and your right hand the theology of the immanence makes shall hold me. If I say, Surely the darkness it more elusive the idea of God’s person. shall cover me; even the night shall be light Millard Erickson, Protestant theologian, about me. Yea, the darkness hid not from even warns of the exaggerated accents of you; but the night shone as the day: the immanence noting: “The more the concept darkness and the light are both alike to you.” of immanence of God is more developed (Psalms 139:7-12) God’s transcendence is the and emphasized, the more the perspective source of His omnipresence. Hidden in the opens more towards pantheism, which mystery of His existence makes Him present is in contrast to theism. In other words, alike in all His creation. Appointing this as the transcendence of God, His status omnipresence as an immanent reality, does independent of creation, is minimized, He not alter the reality of His mistery and does becomes less personal, less someone with not compromise our access to the reality of whom we can have a personal relationship.” His existence. [16] Due to these realities, we can rightly speak about the objectivity of apophatic Naturally we expect that God’s knowledge to the detriment of the so- immanence to be objective and the called rational knowledge. Experiencing transcendence to be subjective. But the God’s existence and the objectivity of this situation can be fundamentally regarded perception objectifies God’s transcendence, differently. Speaking about the immanence making Him known and closer to our of God from a theological point of view, searches. we talk about the way He makes Himself accessible to people. We talk about “God’s Apparently, our statement seems to be presence and activity in nature, in human in conflict with at least one biblical passage. nature and history” [14] , we talk about Saint Apostle Paul writes in the Epistle to “the way God dwells in the created world the Romans the followings: “Because that or identifies in some way with it.” [15] which may be known of God is manifest in When we speak of God’s immanence we them; for God has shewed it unto them. do not talk about how God is nature or how For the invisible things of him from the God is His creation, but about the fact that creation of the world are clearly seen, being He is in them, supporting their existence. understood by the things that are made, From a philosophical perspective, talking even his eternal power and Godhead; so about immanence implies something that they are without excuse: Because that, more. Philosophy declines the term when they knew God, they glorified him not

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God should not be believed or proposed is not strictly theological and philosophical as a feature of God’s Being, by which He as sciences. The thesis and antithesis of our estranged from all created reality. Equally, approach must not only withstand logical it can not represent the in a coma of argument, rational and scientific, they must God’s Being which could allow a research withstand an existential argument, that is outside God’s agreement and His reaction. the argument of over-physical presence “Knowing God by man is human initiative of God in theological and philosophical and success but not assault and conquest; discourse. Heideger wrote: “Theology because man gets to know the whole God means: Science about God. But God is by no only on the basis of Revelation, with “the means its research subject, as are animals material” and the help of God.” [20] Any for Zoology, for example. Theology is not research approach of God in His complexity speculative knowledge of God. We do not will lead, sooner or later, to dialogue and grasp the concept of Theology not even communion. If this does not happen, we when we broaden the theme, saying: the speak of the occultism, hallucination or object of Theology is the relation between philosophical religious creation; a kind of God in general and man in general, and vice literature about the supernatural imagined. versa… Theology, on the contrary is itself God’s transcendence outlines the Divine grounded on faith…” [21] Namely on an Being as a principle of existence through apriori answer in which we recognize the Himself, reality foreign to all creation. Being presence of God in us and in our research God’s nature, transcendence refuses the expressed. That is why a study of theology analogies of logical and judgment systems should be “alive”. In these circumstances of human beings, denial that increases we are talking about something more both the mystery and the objectivity of than theological scientific knowledge. being. As we know about it and we can “If faith were only knowledge, it would not understand it, so we will be in it, but be science; but it is an over-knowledge: a we will not be transcendent. It’s about the relevant and accepted knowledge.” [22] dialectic between what we are and what we That is an offer and receipt of the offer. will be; where we are and where we will be: God offers something about Himself and “Behold, what manner of love the Father man accepts the offer of God through faith. has bestowed upon us, that we should be In these circumstances the theological called the sons of God: therefore the world research exceeds the idea of science and knows us not, because it knew him not. becomes existence. It is a phenomenon Beloved, now are we the sons of God, and of assimilation, Theology assimilates it does not yet appear what we shall be: but its scientific character in its existential we know that, when he shall appear, we character. Theology is the environment shall be like him; for we shall see him as he where God exists in an order of familiarity. is. And every man that has this hope in him The approach of theological expression is in purifies himself, even as he is pure.” (1 John fact His familiarity with us. “If a man loves 3:1-3) Me, he will keep My words: and My Father will love him, and we will come unto him, and make our abode with him...” (John III. Transcendence and Divine Reality as 14:23) To research transcendence is not a Undichotomous Nature matter of closeness to God through various When we speak of God’s transcendence, theological or philosophical schools of we talk implicitly about His nature and His thought, but to research transcendence is a person. In this respect the research approach matter of “gathering” in which participates the One of whom I wish to learn, to know

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 87 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology and to accept His presence. A gathering with God. The Divine Nature is captured in in which the foundations of familiarity the persons of the Holy Trinity through Its between me and God are laid, familiarity transcendence and Its transcending. When that will increase the communion between God transcends His creation, in general, me and God and my sanctification. declares His support for its existence, but when He transcends His believers, We see God’s transcendence and nature particularly, He declares His communion thus, in this part of our study, as a reality with them. When God transcends His Church, in which we participate. We try to put a He claims it in His communional intimacy. liturgical sense to this part of the study, Here He confirms its identity by grace, so that by what we do to not talk about extends the glorified body of Christ toward transcendence and nature, but to manifest the earth, rests the Holy Spirit upon it and ourselves in communion with transcendence declares in advance its raising in heaven in and divine nature, in a way that to consent the power of the Father. This is why God’s the gracious presence of God in our scientific transcendence must be seen as the liturgy manifestation. of His Trinitarian existence, because it is the Transcendence is common to the Holy Divine super-physical reality, through which Trinity as Its nature or more. The divine God gives life to the universal Liturgy. “Let nature finds its infinity in its transcendence. every thing that has breath praise the Lord. Transcendence is not subject to addition, Praise you the Lord!” (Psalms 150:6) not even the object of the theological When we talk about transcendence discourse, in the way of God’s love and and nature we can not talk dichotomously. mercy. In such a case transcendence would Nature-transcendence is a divine be a immanence, or uncreated energy. characteristic, a divine property declaring In reality, transcendence characterizes the uniqueness, the universality and God and finds its substance in what God timelessness of God. Even at the level of says: “I am that I am.” (Exodus 3:14), it is discourse we should avoid the dichotomy a reality intrinsic to God and foreign to between nature and transcendence. God is any other being or thing. But the nature not more or less something, God is. Speaking of God is communional. The depth and about the oneness of God, Jaques Bossuet the unfathomable of transcendence makes a limited observation: “Everything expands, to the infinity, the mystery and that is not He-that-is through His essence the incomprehensibility precisely in the and by nature, is not and will not be eternal, reality of the Trinitarian communion. “In because the only He-that-is in Himself gives the Persons of the Holy Trinity, however, is the being. If we had more than one God, seen a continuous and infinite community, then they would be an infinity. If they were that is a communion uninterrupted by any an infinity, He would not be at all.” [24] This discontinuity and infinite in the content indestructibility of the Divine Being oneness communicated by the three Persons.” [23] is conceived and born exactly by the nature- In other words, the unity of the divine nature transcendence monolithism. Nature and transcends itself through transcendence transcendence constitute an unique and in the interpersonal communion of the an indestructible, just like it is by one the Trinity. Formulated in a very frankly manner, glass and its own transparency. This unique the communional reality of the Trinity is beyond nature and alien to the nature of precisely Its transcendence. everything that is created is the objectivity of Transcendence is the feast of meeting God’s Being, the objectivity of His existence the Trinity and the feast of our community and the objectivity of His Tri-Oneness.

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The undichotomous nature- of God’s way of being is proof that He exists transcendence of God constitutes the inner and that he is different from us and all His greatness of the Divine Being. To intuit where creation. It is in relation to our judgments, we must make a spiritual exercise which is proposed In the phrase transcendence and nature, to us by St. Basil the Great: “Meditate on as God’s way of being, we enforce in the something big, add much more to what you linguistic and real sense the understanding have meditated and to this much more add and the development of the objectivity a more and be decorous that your thought of the Trinitarian existence. Transcending will never be able to achieve the things that the Divine own nature, that is the miracle are infinite.” [25] Here lies the subject of our of the mystery of God’s self, is exactly research, more correctly said the subject of the communion and the communality living our communion with God. To descend between Father, Son and Holy Spirit. It is the theological discourse from this standard the demarche of wondering and cherishing involves a intellectualized risk, implies the that captures the human being on the way subordination of the infinite to the finite to its fellowship with the divine nature. and involves giving finality to the infinite. “To the extent that God reveals Himself, in No need for anyone to deny a breakthrough His fullness in the incarnate Son, in the life- because it does not fit the canons “of the giving power of the Holy Spirit and, for the science”. Science is actually a registry where world, as a loving Father, the theological and are placed the discoveries. A science that spiritual glance rises to the contemplation can not place in its registry the discovery of of the Trinitarian Being, and the last word of God, loses this quality by default. It will be man is the one that “the Theologian” found henceforth a reality “falsely so called.” (1 out within the bosom of Jesus Himself… Timothy 6:20) “God is love” (1 John 4:8-16).” Along with this keystone, through which God rises in exactly our need for being, confirms; the CONCLUSIONS ultimate thought and the limit about the reality of being Somebody. In conclusion, the personal and transcendent presence of God in the Garden of Eden must not be subordinated or altered REFERENCES by what was understood later, but what [1] Constantin Rădulescu Motru, Personalismul was later understood must be subordinated Energetic și alte scrieri (Energetic Personalism and redefined by reference to the revelation and Other Writings), Eminescu Publishing, about the presence of God in the Garden of 1984, Bucharest, p. 534. Eden. Thanks to the experience which our [2] Tertulian Langa, Dicționar teologic creștin proto-parents had in there, in our ineffable din perspectiva ecumenismului catolic soul exist apriori know and feel, without any (Christian Theological Dictionary from a prior a seen and a known. Catholic Ecumenism Perspective), Publishing, 1997, Cluj-Napoca, p. 267. The earnest of the Holy Spirit within [3] Antony Flew, Dicționar de filozofie și logică us makes it more concrete the existence (Dictionary of Philosophy and Logic), of God in His transcendence than in His Humanitas Publishing, 1996, Bucharest, p. immanence. He is that He is, not the reality 344. or realities through which He makes Himself [4] Didier Julia, Dicționar de filosofie (Dictionary known to us. Consequently the objective of Philosophy), Univers enciclopedic argument of the personal God is precisely Publishing, 1996, Bucharest, p. 346. His mystery, His inaccessibility. This “wall” [5] St. Cyril of Alexandria, Scrieri partea a

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doua (Writings. Second Part), Publishing House of the Mission and Bible Institute House of the Mission and Bible Institute of the Romanian Orthodox Church, 1996, of the Romanian Orthodox Church, 1992, Bucharest, pp. 109-110. Bucharest, p. 21. [19] Vladimir Lossky, Teologia mistică a Bisericii [6] Vasile Răducă, Antropologia Sfântului de Răsărit (Essai sur la theologie mystique Grigore de Nyssa (The Anthropology of St. de l’Eglise d’Orient), Anastasia Publishing, Gregory of Nyssa), Publishing House of the Bucharest, p. 116. Mission and Bible Institute of the Romanian [20] George Remete, Dogmatica ortodoxă Orthodox Church, 1996, Bucharest, p. 112. (Orthodox Dogmatics), Reîntregirea [7] Ellen G. White, Patriarhi și profeți (Patriarchs Publishing, 2007, Alba Iulia, p.121. and Prophets), Viață și Sănătate Publishing [21] , Repere pe drumul gândirii House, 2006, Bucharest, p. 32. (Discourse on Thinking), Politică Publishing, [8] St. Cyril of Alexandria, Scrieri partea a doua 1988, Bucharest, pp. 416-418. (Writings. Second Part), pp. 21-22. [22] Tertulian Langa, Dicționar teologic creștin [9] Vasile Răducă, Antropologia Sfântului din perspectiva ecumenismului catolic Grigore de Nyssa (The Anthropology of St. (Christian Theological Dictionary from a Gregory of Nyssa), p. 113. Catholic Ecumenism Perspective), p. 267. [10] Paul Evdokimov, Cunoașterea lui Dumnezeu [23] Dumitru Stăniloae, Sfânta Treime sau la (La Connaissance de Dieu selon la Tradition început a fost iubirea, Publishing House of the orientale, L’enseignement patristique, Mission and Bible Institute of the Romanian liturgique et iconographique), Cristiana Orthodox Church, 1993, Bucharest, p. 29. Publishing, 1995, Bucharest, p. 33. [24] Jaques Bénigne Bossuet, Opere II – Tratate [11] Vladimir Lossky, Teologia mistică a Bisericii filosofice (Works II – Philosophical Treatises), de Răsărit (Essai sur la theologie mystique Dacia Publishing, 2000, Cluj-Napoca, p. 55. de l’Eglise d’Orient), Anastasia Publishing, [25] Saint Basil the Great, Scrieri dogmatice Bucharest, p. 98. și exegetice (Dogmatical and Exegetical [12] John Meyendorff, Teologia bizantină Writings), Basilica Publishing of the (Byzantine Theology), Publishing House Romanian Patriarchate, 2011, Bucharest, p. of the Mission and Bible Institute of the 298. Romanian Orthodox Church, 1996, Bucharest, [26] Boris Bobrinskoy, Taina Preasfintei Treimi p. 251. (Le Mystère de la Trinité), Publishing House [13] Paul Evdokimov, Cunoașterea lui Dumnezeu of the Mission and Bible Institute of the (La Connaissance de Dieu selon la Tradition Romanian Orthodox Church, 2005, Bucharest, orientale, L’enseignement patristique, p. 8. liturgique et iconographique), 33 [14] Millard J. Erickson, Teologie creștină Bibliography (Christian Theology), vol. I, Cartea Creștină Publishing, 1998, Oradea, p. 328. [1] Basil the Great, Saint. Scrieri [15] Antony Flew, Dicționar de filozofie și logică dogmatice și exegetice (Dogmatical and (Dictionary of Philosophy and Logic), p. 177. Exegetical Writings). Bucharest: Basilica [16] Millard J. Erickson, Teologie creștină Publishing House of the Romanian (Christian Theology), vol. I, p. 329. Patriarchate, 2011. [17] Carl F. H. Henry, Dumnezeu revelație și [2] Bobrinskoy, Boris. Taina Preasfintei autoritate (God, Revelation and Authority), volume 2, Cartea Creștină Publishing, 1991, Treimi (Original title – Le Mystère de la Oradea, p. 57. Trinité). Bucharest: Publishing House of the Mission and Bible Institute of the Romanian [18] Dumitru Stăniloae, Teologia dogmatică ortodoxă (The Experience of God: Orthodox Orthodox Church, 2005. Dogmatic Theology), volume I, Publishing [3] Bossuet Bénigne, Jaques. Opere II

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– Tratate filosofice (Works II – Philosophical Theology). Bucharest: Publishing House Treatises). Cluj-Napoca: Dacia Publishing, of the Mission and Bible Institute of the 2000. Romanian Orthodox Church, 1996. [4] Cyril of Alexandria, Saint. Scrieri [14] Motru, Constantin, Rădulescu. partea a doua (Writings. Second Part). Personalismul Energetic și alte scrieri Bucharest: Publishing House of the Mission (Energetic Personalism and Other Writings). and Bible Institute of the Romanian Bucharest: Eminescu Publishing, 1984. Orthodox Church, 1992. [15] Răducă, Vasile. Antropologia [5] Didier, Julia. Dicționar de filosofie Sfântului Grigore de Nyssa (The (Dictionary of Philosophy). Bucharest: Anthropology of St. Gregory of Nyssa). Univers Enciclopedic Publishing, 1996. Bucharest: Publishing House of the Mission and Bible Institute of the Romanian [6] Erickson, Millard J. Teologie creștină Orthodox Church, 1996. (Christian Theolohgy), vol. I. Oradea: Cartea Creștină Publishing, 1998. [16] Remete, George. Dogmatica ortodoxă (Orthodox Dogmatics). Alba Iulia: [7] Evdokimov, Paul. Cunoașterea lui Reîntregirea Publishing, 2007. Dumnezeu (Original title – La Connaissance de Dieu selon la Tradition orientale, [17] Stăniloae, Dumitru. Teologia L’enseignement patristique, liturgique dogmatică ortodoxă (Translated into et iconographique). Bucharest: Cristiana English as The Experience of God: Orthodox Publishing, 1995. Dogmatic Theology), vol. I. Bucharest: Publishing House of the Mission and Bible [8] Flew, Antony. Dicționar de filozofie Institute of the Romanian Orthodox Church, și logică (Dictionary of Philosophy and 1996. Logic). Bucharest: Humanitas Publishing, 1996. [18] Stăniloae, Dumitru. Sfânta Treime sau la început a fost iubirea (The Holy Trinity [9] Heidegger, Martin. Repere pe or in the Beginning Was Love). Bucharest: drumul gândirii (Discourse on Thinking). Publishing House of the Mission and Bible Bucharest: Politică Publishing, 1988. Institute of the Romanian Orthodox Church, [10] Henry, F. H. Carl. Dumnezeu revelație 1993. și autoritate (Original title – God, Revelation [19] White, G., Ellen. Patriarhi și profeți and Authority), volume II. Oradea: Cartea (Patriarchs and Prophets). Bucharest: Viață Creștină Publishing, 1991. și Sănătate Publishing House, 2006. [11] Langa, Tertulian. Dicționar teologic creștin din perspectiva ecumenismului catolic (Christian Theological Dictionary from a Catholic Ecumenism Perspective). Cluj-Napoca: Dacia Publishing, 1997. [12] Lossky, Vladimir. Teologia mistică a Bisericii de Răsărit (Original title – Essai sur la theologie mystique de l’Eglise d’Orient). Bucharest: Anastasia Publishing, 1998. [13] Meyendorff, John. Teologia bizantină (Original title – Byzantine

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Transcendence and Revelation: from Phenomenology to Theology

Nicolae Turcan, PhD, ThD Faculty of Orthodox Theology Babes-Bolyai University Cluj-Napoca, Romania [email protected]

Abstract: Thinking on transcendence falls into detranscendence, revelation, paradox, mediation, a paradox: if transcendence is a radical one, Eastern Christian Orthodox Tradition, saturated we cannot speak about it; if we speak about it, phenomenon, Jean-Luc Marion, Christian it is no longer radical. The aim of this paper is dogmata to overcome this paradox and to analyze the concept of transcendence considering (1) the dynamic of self-transcending that is natural to I. Transcendence and Its Multiple man, (2) the limit beyond which one can speak Concepts about transcendence, and (3) the phenomena of mystery whereby the transcendence appears. A recurring term in the history of Inasmuch as transcendence does not escape philosophy, often appearing under different from the suspicion that the movement of self- names[1] , transcendence seems so rich transcending postulates it according to its in meanings and interpretations that it desires and reaches Kantian “transcendental falls into a paradox, that which should not appearance,” this text tries to delineate be known or spoken about—because it the possible phenomenon of the maximum belongs to an absolute beyond. The paradox manifestation of transcendence in this world: follows: if transcendence is a radical one, how could transcendence give itself? The answer we cannot speak about it; if we speak about engages the revelation, namely, transcendence’s it, it is no longer radical, losing its purity. intention of donating itself, the presence [2] Forgotten and rediscovered, present of paradox, and the solution of mediation in every limit and in every overcoming, between transcendence and immanence by real or imagined, having the image of the transcendence itself. Each of these possible infinity, of the Absolute, of the unknown, solutions has examples in Christian Orthodox of mystery, of Being, of the one, of the theology. ineffable, or of God, transcendence enriched the philosophical and religious literature Keywords: transcendence, self-transcending, with an abundance of denotations. The

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 92 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.8 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology supereminence of the transcendence often a realm where it cannot go, a realm that justifies the existence of this world, as is the Wittgenstein insisted on not being spoken case in metaphysics and religion. Plato’s about?[5] How is it possible to speak about Ideas, Aristotle’s Being, the logos of the transcendence in the phenomenology of Stoics, Plotin’s One, St Thomas Aquinas’ givenness and in theology? How could God as Being, Kant’s , Spinoza’s one delineate a possible phenomenon one and only substance, Hegel’s absolute of transcendence that remains radically spirit, etc.—all these are just a few of the transcendent and concurrently manifests philosophical meanings of transcendence. itself? What analogous examples in the Transcendence indwells in the disciplines Orthodox theology could justify such of philosophy, appearing as cosmological a description of the possibility of the transcendence, epistemic transcendence, maximum revelation of transcendence? and ethical transcendence.[3] There are also religious meanings enriching the picture— from Hindu , Buddhist Nirvana, II. Self-Transcending, Detranscendence, Lao Tze and Zhuang Zi’s Dao to gods of and Non-Transcendence ancient religions, Mohamed’s Allah, the The impasse appears even from the God of the Old and New Testament, angels, attempt to apply the transcendental- paradise, hell, etc. Everything becomes phenomenological reduction (epoché) so luxuriant that, conceptually speaking, [6] to transcendence itself, because we should search beyond transcendence no “phenomenon of transcendence” to find something worthy of this name. remains. While, for Kant, the thing-in-itself From metaphysics to religion and from one is not given in any possible experience, tradition to another, transcendence has for Husserl, transcendence is beyond the been defined so differently that one can phenomenon, which is why he defines the even speak about multiple transcendences. phenomenological reduction by contrasting We could ask ourselves rhetorically: is it true it with the idea of transcendence.[7] To that radical transcendence is the common remain in the immanent realm of the genre of all these? Probably not. intentionality of conscience, Husserl This paper does not choose from the practices a methodological refusal of beginning between the different and often the transcendent that cannot be known, contradictory meanings of transcendence which is why we should never take it present in heterogeneous philosophical into consideratioin.[8] The conclusion is and religious traditions, and it does not eloquent: it is understandable how one decide on which side can one find more might know the immanence, but how transcendence[4] —albeit we will finally to know the transcendence remains make a theological suggestion that comes incomprehensible.[9] Transcendence does from the choice of faith, not from a proven not appear as a phenomenon after the objectivity; but we will try to make a Husserlian reduction.[10] Or, at the most, phenomenological analysis of the concept it appears only as a phenomenon immanent of transcendence and, at the same time, to to intentional conscience, as an “immanent question the openings towards theology, transcendence.”[11] especially towards Christian Orthodox Since the phenomena obtained after the theology. reduction to objectivity refuse the radical The main questions are: To what extent transcendence that we are looking for, we does the thinking of transcendence fall need to abandon them as a closed ways and into illusion, postulating imaginatively on return to the intentionality of the cogito, to

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 93 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the noetic content, not the noematic one, as the transcendental-phenomenological presented in Husserl’s terminology. How is reduction and despite their objective our intentionality, our cogito, when it looks opacity, self-transcending could say more at the concept of transcendence? about transcendence than if it were pointing to it directly. How does the self-transcending Man’s nature is not only to aspire to movement appear when it directed towards know, as Aristotle asserts at the beginning of the phenomena of this world? his Metaphysics[12] , but it also has the same movement in many other acts for which Their non-possession (when self- intentionality is only a possible model. Avid transcending is situated at the level of for becoming and for the possible, defining desire) and their unknowability (when the his essence only through his existence self-transcending is present at the level (Sartre), choosing to become “into Being” of epistemology) both offer a relative () or into nothing, man has a transcendence that we can name as natural movement of self-transcending. This detranscendence: this transcendence is an essential quality that transforms him disappears if the desire is satisfied or the into an “animal transcendens”[13] and even cognition is gained, but the movement of becomes a condition for philosophy and self-transcending remains. Self-transcending theology.[14] As self-transcending purely does not vanish in detranscendence; its exceeds the rigors imposed by possible thirst continues to exist, though it aims at the experience, the discourse on transcendence phenomenal world or beyond that world. It is mainly the result of that elevation. escapes even from the Heideggerian game Transcendence seems to be the result of of authenticity and inauthenticity, which the self-transcending movement, being does not affect it. It is like being energized continuously jeopardized by the danger of by a deep inauthenticity that must be the imagination and illusion along with the corrected. Self-transcending does not imply most audacious speculations of reason. the authenticity of any more than [15] Looking for radical transcendence, the a moment that must be surpassed. Every dynamic of self-transcending just posits, transgression stresses the detranscendence but it cannot truly demonstrate. And of authenticity itself. The authentic Dasein is when the reason believes to have made a not enough for self-transcending, because demonstration—like metaphysics does— every authenticity needs more authenticity it reduces transcendence to an idol of the in a movement that once more makes the mind, one that, in the end, reveals the onto- detranscendence visible. theological less of transcendence, not the more of it. Through its accomplishments, detranscendence cannot annihilate self- But is failure not the consequence of transcending, albeit it often promises to do using intention where it is impossible, so. It is like a human being suffered from i.e. for knowing radical transcendence a disease for which there is no cure and it itself? Remaining for now to the same self- finally ends with death. Death seems to be transcending movement, namely to the level the solution for both transcendence and of noetic analysis, could we obtain a better detranscendence; death appears in the result when our cogito does not head for the end as blind, closed, impenetrable and as radical transcendence itself—in fact, only transcendence itself.[16] But it is clear that a void concept—but for the phenomena self-transcending did not aim at this type that promise to give indications about of transcendence, so this is a defeat and a transcendence? Maybe when intentionality dilemma for its movement. points to the phenomena obtained after

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 94 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.8 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

However, we could formulate the idea in a negative way, from what they surpass. that self-transcending is the authentic [22] The transcendent is to be defined by the transcendence and this result is all we immanent, the overtaking is related to the acquire outside metaphysics. Transcendence limits, and the limits delimit the field beyond hereby appears as the projection created by one could speak about transcendence. natural movement of self-transcending and Self-transcending transforms delimitation according to what it overcomes—subject, into unlimitedness, overcoming, excess, sensible world, beings or Being—it can be and exceedance. Since we do not described in different manners, without comprehend the limit that describes a escaping Feuerbach’s accusation: theology reality menaced by detranscendence— is anthropology, transcendence is human namely the transcendence which becomes projection. As for metaphysics, it was an ordinary phenomenon of immanence— already said that it reduces transcendence but we search for the highest limit, we to a human dimension, because of his claim could conclude that this is the wanted to conceptualize the inconceivable.[17] transcendence. It appears as the image of the impossible and of the unknowable and The impasse of our meditation remains. emerges in the phenomena of mystery. What seemed to advance to transcendence ends either in detranscendence or in self- But, the movement of self- transcending. Blaga’s “transcendent transcending—the natural capability of censorship” is imposed to us even there man (i.e. Kant’s “transcendental illusion”) is no Great Anonymous.[18] The answers to postulate transcendences where there of self-transcending are the delusive is nothing but unknown—annihilates the projection, detranscendence, death, or certitude of transcendence. Finally, the limit the impossible. The transcendent and the does not tell more than a negative story of impossible belongs to each other. unlimitedness and transcendence does not escape from the accusation of being just an illusive projection of our desires or of our III. Phenomena of Mystery speculative reason. There are also phenomena that do not If transcendence avoids these become detranscendence. Whenever the accusations (how would it?), it appears as desire is not satisfied and the knowledge a pure unknowability, as a darkness that does not come to fruition, transcendence has nothing to say or that speaks about appears as an impossible target and as an nothingness.[23] Should this false apparition unknown, such as ’s minus- be the radical wanted transcendence? Who knowledge[19] or Jean-Luc Marion’s could guarantee that this void space does negative .[20] not hide a transcendence which is the fruit The phenomenon of overcoming of the projective desires of self-transcending promises to understand transcendence as or the projection of self-transcending exceeding limits of knowledge. We turn itself, and instead of detranscendence we our phenomenological gaze to noemata, actually meet only a non-transcendence? the content of intentional conscience. We But, how could we understand the must surpass the Husserlian reduction to radical transcendence other than as non- objectivity by the Marion’s reduction to transcendence? And how could we make givenness. According to him, what gives itself the distinction between the two? It seems is much more than what appears.[21] The for the moment that we should accept this traits of transcendence become visible, even absolute limit. Transcendence is nothing else but a beyond limits movement, and it is

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 95 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology a synonym of non-transcendence. Because The history of philosophy and the history transcendence has a void concept, the of religion knows a wide field of phenomena dynamic of self-transcending accuses both pretending to reveal transcendence: transcendence and non-transcendence to metaphysical concepts, onto-theological be nihilism and anthropological projection. concepts, hierophanies, cratophanies Transcendence is nihil, impossible and etc. There is no place for analyzes of such non-transcendence projected by the self- phenomena, so we delineate further only transcending movement beyond the the phenomenon of the possibility of a highest limits. Feuerbach’s thesis remains maximum revelation of the transcendence. ineluctable. We will give examples from Christian Revelation and especially from the Eastern Christian Tradition. How does the possibility IV. Revelation, Paradox, and Immediate of manifestation of radical transcendence Mediation look like? We will give three answers. One could raise an objection here: the Firstly, we have already discussed the impasse results from the fact that we initiative of transcendence itself, without obtained at the end what we inserted in which we would come to agnosticism. The our meditation at the beginning, so there best model is Jean-Luc Marion’s saturated is no wonder that our run after pure and phenomenon[26] , to which we should radical transcendence met the nothing. append this dimension of the initiative. It is like in Hegel’s where the most This is the special case when the intuition indeterminate concepts, Being and Nothing, overflows the concept and the phenomenon vanish dialectically one into the other appears from itself and by itself (a good because of their purity, generality, and example of such a phenomenon is the indetermination.[24] If the phenomenon astonishment of an event). Nonetheless, of radical transcendence is impossible and saturated phenomena are not metaphysical the movement of self-transcending, much anymore, because they have no a priori like the analysis of the phenomenon of and offers themselves as revelations to limit, finally advance to detranscendence the man who receives himself from this and nothingness, wouldn’t it be a better meeting. Instead of the modern subject we if we looked at the phenomena that show have here the gifted one (adonné), the one transcendence to a certain extent, even if it who receives the givenness. For example, is insufficient? the Christian Revelation is such a saturated We arrived at a point where we to phenomenon by which God reveals Himself contradict ourselves by affirming that and overwhelms every human concept, transcendence is a phenomenon, because every transcendental table of categories. In we have already stated that this is the words of the Bible: “Herein is love, not impossible: once manifested, transcendence that we loved God, but that he loved us, and looses its radicalism. From the point of sent his Son to be the propitiation for our view of possibility, we could say that if sins” (I John 4:10); “We love him because he transcendence could be known, this should first loved us” (1 John 4:19).[27] be the result of its initiative to donate itself The gifted one does not impose his to us. We follow this way which does not conditions of possibility to the saturated engage self-transcending—that led to phenomenon of Revelation because this nothing—, but considers the possibility phenomenon overwhelms all a priori of the givenness of transcendence itself, conditions. According to Marion, the subject namely, revelation.[25] seems to put nothing from himself as it is not

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 96 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.8 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology transcendentally constituted. Despite this there are many antinomies[28] : God is opinion, religious traditions offer an image one in his nature and he is three Persons; where the homo religiosus has an intensive Lord Jesus Christ is true God and true man, preparation to become capable of religious having two natures in one person; the experience. Virgin Mary, theotokos, mother of God, etc. In a phenomenal visibility of history, We propose a solution to this problem: God remains God, in a movement that does the ascetic practices and preparation are not reduce his radical transcendence of his not a development of the a priori conditions, nature that remains eternally unknown, but an annihilation of that transcendental by according to the whole Eastern Orthodox which the human intellect knows the world. Tradition. Askesis does not build transcendental conditions of possibility, but suspends Thirdly, we should resolve the problem any a priori and waits for the gift and the of mediation: how is it possible to mediate grace of God that will become a veritable between the radical transcendence “condition of possibility” for the religious of loving God and immanence itself? experience. The gifted one sacrifices himself Paradoxically enough, the maximum from a position that is irrelevant compared possibility of this mediation is to be realized to the gift received, and he receives the by transcendence itself. Only transcendence grace, id est some condition for meeting can offer a veritable mediation, made by God. This is a “transcendental” received as itself, according to the movement of love. a gift, which does not belong to him and There are also some theological examples: which is more a posteriori than a priori. This Son of God becomes a man coming to a “transcendental” is not at one’s disposal maximum proximity to human beings; in because it is not an idol. This impossibility Eucharist, Christ offers himself without to dispose of it assures that grace will never withdrawal and without idolatry; according become an a priori of a subject. In theological to St Gregory Palamas, the grace of the words, deification (theosis) teaches us that Holy Spirit is a divine uncreated energy, God God always works freely and that man himself in his loving manifestation. should answer with the self-renouncing, ascetic practices, prayers, humility. God is Indeed, if God’s grace is only a created infinite compared to man, so the work of energy, disconnected from God, the man should become prayer. “transcendental” received as a gift would not be God himself, and consequently, Secondly, we should speak about an the gifted one would remain only a essential paradox: transcendence must modern subject, even rebuilt. On the remain radical to keep its dignity and, at the contrary, if grace is uncreated energy— same time, it must appear. Even as visible, God himself in his movement towards the the invisible of transcendence should stay creation, simultaneously immanent and invisible. The Christian Revelation is such a transcendent—the phenomenality of God model of understanding of transcendence, is abundant love. The mediation is realized because there is no movement of self- by God himself in that Revelation, and transcending which could create by hereby St Paul’s words become intelligible: projection metaphysical transcendence, „Likewise, the Spirit also helpeth our but God reveals himself because of his infirmities: for we know not what we should great love. Phenomenology gives way to pray for as we ought: but the Spirit itself theology and transcendence gives way to maketh intercession for us with groanings the God of Revelation. The examples come which cannot be uttered” (Romans 8:26); “I from the Christian dogmata among which am crucified with Christ: nevertheless I live;

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 97 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology yet not I, but Christ liveth in me: and the life meditation was an impasse, from a which I now live in the flesh I live by the faith theological point of view, this is an opening. of the Son of God, who loved me, and gave Man is not called to less than impossible himself for me” (Galatians, 2:20). because all are possible for God (Matthew 19, 26). And God does not reveal himself to We should stress that, in all these the man by conceptual mediation but by theological examples, the possibility of the uncreated grace of the Holy Spirit, who the experience of God does not void Him fulfills this immanent world without losing of transcendence. On the contrary, it his radical transcendence. offers more transcendence. The Eastern Orthodox Tradition affirms in unanimity If the mediation between the radical the unknowability of God’s nature and the transcendence of God and the immanence of abundance of the grace of Holy Spirit, in a this world is only a mundane phenomenon, both real and apophatic experience. we have just a philosophical understanding without participation, reducible to our Theological conclusion transcendental construction, to metaphysics, or, eventually, to a teaching among other In this way, transcendence remains teachings. There is only a solution for this neither a simple concept, nor a natural mediation: the Transcendent itself should movement of epistemic self-transcending, come down to us, as in the Incarnation of nor does it become detranscendence after Christ, to make possible the “immediate having its experience, nor does it end in mediation” of the grace of the Holy Spirit. metaphysical conceptualizations or in non- Thus, both the discourse of transcendence transcendence or nothingness, and nor and the participation in it (theosis) become does it leave the mystery in a non-revealed possible. form that might be suspected of the transcendentalism of self-transcending and, References finally, suspected of onto-theology. [1] Having a Latin origin, the term „transcendence” To speak with conviction about does not exist in the vocabulary of ancient transcendence and avoid both the Greek philosophy, although the idea of conceptual idolatry of metaphysics and the overcoming can be found here. For a short detranscendence of the self-transcending philological and philosophical history of movement, we need theology; namely, the this term, see Gabriel Chindea, Paradoxul Revelation of transcendence itself. Since transcendenței la Aristotel și Plotin. București: there is no a discourse of the revelation of Humanitas, 2008, 211–220. a concept, but of a personal God who wants [2] Ibid., 9. the communion of love, only the theological [3] Merold Westphal, Transcendence and discourse can speak more accurately about Self-Transcendence: On God and the Soul transcendent God [29] , surpassing the Bloomington: Indiana University Press, 2004, phenomenological possibility. Theology 11. does not diminish the radical transcendence [4] This expression belongs to Derrida, see present in the idea of the unknowability of John D. Caputo and Michael J. Scanlon, the nature of God and knows by unknowing Transcendence and Beyond: A Postmodern (because God offers himself in Incarnation, Inquiry. Bloomington: Indiana University grace, sacraments), as the apophaticism Press, 2007, 2. of St Dionysius the Areopagite has already [5] , Tractatus Logico- Philosophicus, trans. Mircea Dumitru and stressed. And if our phenomenological Mircea Flonta. București: Humanitas, 2001,7.

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 98 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.8 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

[6] Edmund Husserl, Meditații carteziene, trans. Boboc. Cluj-Napoca: Grinta, 2002. Aurelian Crăiuțu. București: Humanitas, [8] ———. Meditații carteziene. Translated 1994, 51. by Aurelian Crăiuțu. Paradigme. București: [7] See Edmund Husserl, Ideea de fenomenologie Humanitas, 1994. și alte scrieri filosofice, trans. Alexandru [9] Lacoste, Jean-Yves. Fenomenalitatea lui Boboc. Cluj-Napoca: Grinta, 2002, 24. Dumnezeu. Translated by Maria-Cornelia Ică [8] Ibid., 57. jr. Sibiu: Deisis, 2011. [9] Ibid., 88. [10] Levinas, Emmanuel. Totalitate și infinit: eseu [10] Although this assertion does not disqualify despre exterioritate. Translated by Marius God’s manifestation, see Jean-Yves Lacoste, Lazurca. Afterword by Virgil Ciomoș. Iași: Fenomenalitatea lui Dumnezeu, trans. Maria- Polirom, 1999. Cornelia Ică jr. Sibiu: Deisis, 2011, 6. [11] Marion, Jean-Luc. Certitudini Negative. [11] Chindea, Paradoxul transcendenței la Translated by Maria-Cornelia Ică jr. Sibiu: Aristotel și Plotin, 213. Deisis, 2013. [12] Aristotel, Metafizica, 980 a, trans. Șt Bezdechi [12] ———. “Fenomenul saturat.” In (București: IRI, 1996). Fenomenologie și teologie, by Jean-Louis Chrétien, Michel Henry, Jean-Luc Marion, [13] Meerten B. Ter Borg, “Transcendence and Religion,” Implicit Religion 11 (November and Paul Ricœur, 77–126. Translated by 2008): 232, doi:10.1558/imre.v11i3.229. Nicolae Ionel. Iași: Polirom, 1996. [13] ———. Réduction et donation. Recherches [14] See Alexandru Surdu, Gândirea speculativă: coordonate istorico-sistematice. București: sur Husserl, Heidegger et la phénoménologie. Paideia, 2001, 142. Paris: PUF, 1989. [14] Remete, George. Ființa și credința. Vol. 1, [15] Alexandru Surdu, Filosofia pentadică, 2nd ed., vol. 1, Problema transcendenței. Ideea de ființă. București: Ed. Academiei București: Ed. Herald – Ed. Academiei Române, 2012. Române, 2012, 38. [15] ———. Ființa și credința. Vol. 2, Persoana. București: Paideia, 2012. Bibliography [16] Surdu, Alexandru. Filosofia pentadică. 2nd ed. Vol. 1, Problema transcendenței. București: [1] Aristotel. Metafizica. Translated by Șt Ed. Herald – Ed. Academiei Române, 2012. Bezdechi. București: IRI, 1996. [17] ———. Gândirea speculativă: coordonate [2] Blaga, Lucian. “Cunoașterea luciferică.” istorico-sistematice. București: Paideia, 2001. In Trilogia cunoașterii, 305–436. Opere 8. [18] Ter Borg, Meerten B. “Transcendence and București: Minerva, 1983. Religion.” Implicit Religion 11 (November [3] ———. “Eonul Dogmatic.” In Trilogia 2008): 229–38. doi:10.1558/imre.v11i3.229. cunoașterii, 195–304. Opere 8. București: [19] The Holy Bible, King James Version. Minerva, 1983. Cambridge Edition: 1769. King James [4] Caputo, John D., and Michael J. Scanlon. Bible Online, 2016. http://www. Transcendence and Beyond: A Postmodern kingjamesbibleonline.org. Inquiry. Bloomington: Indiana University [20] Turcan, Nicolae. “Fenomenul saturat și Press, 2007. relevanța sa teologică.” Tabor, no. 8 (2015): [5] Chindea, Gabriel. Paradoxul transcendenței 73–80. la Aristotel și Plotin. București: Humanitas, [21] Westphal, Merold. Transcendence and 2008. Self-Transcendence: On God and the Soul. [6] Hegel, G.W.F. Știința logicii. Translated Bloomington: Indiana University Press, 2004. by D.D. Roșca. București: Ed. Academiei [22] Wittgenstein, Ludwig. Tractatus Logico- Republicii Socialiste România, 1966. Philosophicus. Translated by Mircea Dumitru [7] Husserl, Edmund. Ideea de fenomenologie și and Mircea Flonta. București: Humanitas, alte scrieri filosofice. Translated by Alexandru 2001.

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 99 - Theology DIALOGO 2.2; 100-110 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Language, Definition and Transcendence in the Philosophy of Vedantic Non-Dualism. Landmarks for an Aphophatic Knowledge of the Ultimate Reality

Lect. Ioan DURA, PhD Faculty of Orthodox Theology University “Ovidius” from Constanța [email protected]

Abstract: The Transcendence represents the the referral to a property, which is distinctive of essential issue of each religion or philosophical it. The definition (laksana) is different from the paradigms. In this study I intent to highlight characterization, qualification (visesana, which another paradigm of the language, definition is the positive identification of the attributes, and Transcendence relationship other than and which characterizes a particular object. the Christian-theological and philosophical- Greek one, namely the philosophy of vedantic Keywords: transcendence, Advaita , non-dualism (Advaita-Vedanta, that is maybe definition, tatastha-laksana, svarupa-laksana too little explored in the Romanian philosophy. The essence of the philosophy – formulated by Sankara (788-820) – is the I. Introduction understanding of the Ultimate Reality declared Any religious experience, regardless in Chandogya-Upanisad VI.2.1 as One- of the cultural identity in which was without-the-second (Ekamevadvitiyam). The materialized, and any analytical construction whole philosophical-religious perspective of of the philosophical speech are, primarily, Sankara depends of this non-dual Ultimate conceptualized. Up to the maximum Reality understanding. In this order, I intend experience of the ineffable (mystical) to approximate the technical exercise of the and ecstasy, is rationally went through a definition’s status in Indian logic, in general, conceptual register which is targeting a and in the Advaita`s optics, in particular. verbalization of what the Ultimate Reality is, In Advaita Vedanta, were elaborated two of course a speech that approximates and definitions about Brahman, namely: (1) points to the Transcendent. In this exercise, accidental definition (tatastha-laksana) and the language, although it has a providential (2) essential definition (svarupa-laksana). function, is experiencing a transformation To give a definition to a thing is to mark the in its structure from positive to negative differentiation or the vyavrtti of every other statements. Ultimately, the descriptive thing and this result is obtained, generally, by

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 100 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology functionality of concepts becomes field, the transcendence concept has some irrelevant in order to include in definitions sort of ambiguity, suggested, mainly, by the the Transcendent mystery. attempt of a logical explanation of what it defines, that, ultimately, it only notices the An essential aspect of the Sankarian inconsistency of the concept in discussion: perspective in the divine issue – of course “Analyzed from the logical point of view, the the term divine is a bit strained in the transcendence concept may seem to lack Advaita`s context, but in the lack of another consistency. And that because, in any way term, we use it – is the fact that Brahman is we would try to define it, it will inevitably different (anya, The other one (tyad) or The lead to paradox. Indeed, if the transcendent one from beyond (para) in the Upanishad would be known and thus stated, even speech or absolute transcendence in terms only as a transcendence quality, his of the : tatah param transcendence would be argued, and what brahma param brhantam yathanikayam appeared transcendent, proved not to be sarvabhutesu gudham ǀ visvasyaikam so in reality. Because the real transcendent parivestitaram isam tam jnatvamrta is supposed to be the fact of not being bhavanti - “Who is higher than that, higher known or expressed in any way. On the than brahman, the immense one hidden in other way, if the transcendent would be all beings, in each according to its kind, and actually transcendent, then, as it shouldn’t who alone encompasses the whole universe be stated anything about it anymore, not - when people know him as the Lord, they even being transcendent, his transcendence become immortal” (Svetasvatara-Upanisad would find itself cancelled again, once its III.7).[1] reality wouldn’t be recognized and stated. The transcendent quality of Brahman From both situation it seems to result, paradigmatically confirms his unicity and non- therefore, that the idea of transcendence differentiability, Brahman is the “unknown is inconsistent and that any philosophy that Beyond”[2] . In the presentation of this aims to take it seriously is inevitably fated learning and regarding the clear approach for failure.”[3] of how the transcendent is defined in the Etymological, the Latin word advaita thinking, are taken into account transcendentia is bound by the term the explanations of Sankara noted in his transcendere, namely “the act of passing commentaries in the Sruti texts. We do not over something”, “to cross beyond”. The propose the analyzation of these Sanskrit word signifies therefore, the fact of “being terms – tyad, anya, para – which send to beyond” a certain thing, domain, state or the transcendent dimension of the Ultimate situation[4] : “Transcendentia – the passing Reality in the , but the (overcoming) of a border between two understanding of the intimate relationship domains, exiting beyond (over) the borders between language and Transcendence or of experience, of conscience or of the the way the definition operates in exploring world, considered as «beyond», as purpose, the Ultimate Reality. as an object of this crossing, also as the Supersensible, The Absolute, especially II. The Transcendence – conceptual God (being on the other side, object of the delimitations. The applicability of the Revelation). «To transcend» – to move on to concept in the horizon of the Eastern the transcendent, to get over a domain, into another, in transcendence.”[5] philosophy The term to transcend is used, especially, In the Western philosophical-religious in the relationship of God with the universe

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 101 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology of the physical and finite things, as being in can discern two meanings of applying in the essential nature, before that, above that philosophy, theology and literature of this and having the real existence in contrast term. The first one involves the contrast to it.[6] Therefore, for Emmanuel Levinas, of the transcendence and immanence. A transcendence would appear to be “the “vertical transcendence” suggests the exit paradox mark of the relationship [with from the immanent, phenomenal world, God, n.n.] with what is separated [of him, for another world, either in transcendence n.n.]”[7] . In this connection, a specification towards the heaven or hell. The second seems to be fundamental, and namely that, meaning of the transcendence would be in the terms of the religious philosophy, the “horizontal”, which implies the direction transcendence denotes what overcomes or of the auto-transcendence, understanding surpasses, what goes beyond the human that we are incompetent and searching that thinking and finitude.[8] This feature leads metaphysical realization of oneself. to an understanding of the transcendence, both in the terms of the otherness of God To continue on the same line of from the finite world’s perspective, also etymological explanations, the adjective in the terms of the unicity of God’s Being, transcendent is used in the following and the unique relationship of God with meanings: (1) surpassing the experience the world. In religion and theology this is limits; (2) finding itself outside the boundaries usually expressed in terms of holiness. We of natural world, given through our senses; note here the reference work of R. Otto – (3) finding itself beyond the human Das Heilige (The Idea of the Holy) – which conscience domain – opposite concept: exposes this thing in terms of the numinous, immanent[13] The Christian theology offers that embodies that mysterium tremendum transcendent quality of God, through that et fascinoscum, unfathomable, holy it surpasses the ontological limit of the mystery, which evokes fear, veneration.[9] creature. The transcendent God approach Is also relevant the paragraph from Katha- belongs to the negative theology, which Upanisad-Sankara-Bhasya II.3.2: “Prane generates sentences under the empire of (sati, Brahman Suprem, yat idam kim ca jagat denials. Not least, it must be pointed out sarvam, all this universe that exists; nihsrtam that Brahman, as a transcendent Entity, it (sat) appearing – I act regularly. That must not be understood as being situated Brahman which is the cause of the world’s in a super-mundane order. The universe is origin is mahat bhayam, dreadful – bhayam an appearance and, in connection with the is derived in the sense that someone would reality of Brahman, is unreal. This fact must be afraid of that entity; vajram udyatam, not lead to the erroneous conclusion that as an elevated thunder” (Katha-Upanisad- in the vedantin non-dualism the empirical Sankara-Bhasya II.3.2)[10] . Here we have universe is a non-existence. The value the opportunity to specify that the classical and level of world’s reality are supported term “completely different” is a description by Sankara as a very important aspect of of the numinos object of the authentic the human experience. More than that, religious experience. The basic position of Brahman transcendent is immanent in R. Otto is that the religious experience at the universe as Atman, as Self of all other any level is an experience of the mysterium conscious or unconscious beings. tremendum, a reality in the universe that The transcendence and immanence may be described only in non-intellectual correspond to the objective (Brahman) terms indicating a certain type of feeling.[11] and subjective (Atman) dimension of According to Regina Schwartz[12] we the same Ultimate Reality that Brahman is transcendent and imma¬nent is not a

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 102 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology contradiction: “The transcendence and speech and thought does certainly not mean immanence are not mutually exclusive, but to say that Brahman does not exist.”[15] mutually determinative. All metaphysical systems that postulate an Ultimate Reality In this logic, “all concepts and words must show its double aspect, both being used with reference to Brahman have only a transcendent, and immanent.”[14] symbolical function” and are as “indicators” towards Brahman. The capacity of indicating the language is exercised in two ways: III. Language as indicator and support words and concepts can serve both to lead of the aphophatic knowledge of the us far away from what Brahman isn’t and Ultimate Reality in the same time, can indicate the direction of touching the supreme knowledge of The function of the human language Brahman. Regarding the first function of developed in the empirical field, when the language, T. M. P. Mahadevan writes it is applied to the non-dual and non- that “the language is in this context useful, empirical Reality, is not a literal description, not in the description of what is real […], but a symbolical reference. Brahman, but in our demarcation far away of what it is transcendent Reality, does not fall under unreal”.[16] Thus, the empirical categories the incidence of the empirical knowledge are capable of communicate to us what and linguistic expression. When the Brahman is not. This negative function is categories of the language are engaged very important, because, on the basis of this with reference to Brahman, they do not character, non-dual Brahman is delimited bear their literal meaning. They lose their by the world of plurality. In the positive expressive meaning and normal capacity of function, the languages categories serve literal description and adopt the symbolical to indicating the defined orientation of the function of referring to the transcendent one engaged in searching of Brahman, with Reality in a default mode: “Brahman, which the purpose of reaching a realization of is being itself, is beyond of descriptive himself in the transcendental experience: thinking. What is of the nature of non- “the language may help to indicate the difference cannot be presented in the terms direction in which the lighting must be of descriptive thinking. Because the reality searched”[17] . Quoting Sankara, T. M. P. is non-dual, without characteristics and Mahadevan notes: “Words are in the first without distinctions, it can be only indicated place applicable to Brahman’s saguna, but using symbolic gestures or words. The use through involvement, words can be helpful of literal language will not lead us to the in indicating the nature of nirguna.”[18] understanding of the absolute. Do we mean Let’s exemplify this function of language that Brahman, since it is indescribable, indication, by indicating the moon on the does not exist? How are we to answer the sky. The position of the moon on the sky can charge of the positivists who believe that all be designated by saying that two meters metaphysical statements are nonsensical? across the branch of a certain tree glows If lang¬uage is to be meaningful, it must be the sphere of the moon. The only purpose able to give us knowledge of that of which of these words is to somehow aid in locating it speaks. If words or sentences are unable and identifying the moon. And this purpose to tell us anything about the absolute, then is sufficiently satisfactory, as the moon can the existence of the absolute is negated be traced by rotating the sight in the shown by the very denial of language being useful direction. It is obvious the fact that this in describing Brahman. However, to this words must not be understood here in their Sankara says: ...that Brahman transcends literal meanings, as if the position of the

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 103 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology moon on the sky is exactly at two meters nature of Brahman: sat-cit-ananda, but also away from the tree. Thus, in this example, this terms must be understood in a negative the words are not intended to literally connotation: “Brahman is not saccidananda, describe the position of the moon on the sky, if by designating Brahman as saccidananda but to only indicate towards the direction in one does intend to ascribe a positive which someone would look at the moon. character to Brahman. As oneness, no In an analogous manner, when words and wholly true affirmations (or negations) can concepts are used with referral to Brahman, be made about Brahman. Human language their literal meaning is transcendent, with is grounded in a phenomenal experience of the purpose of allowing them to indicate the multiplicity and cannot therefore be used ineffable reality of Brahman. accurately to refer to Brahman: likewise, human logic is based upon phenomenal The Sankarian philosophy is conjugated experience and thus is incapable of the best under the empire of apophatism. determining, without at the same time Non-dualism is, ultimately, a “doctrine of negating its subject. This condition which transcendence”, but the way that ends the mind finds itself subject to leads to the with the transcendence begins with the necessity to distinguish two forms, as it were, affirmation. Therefore is visible the polarity of Brahman: Brahman as it is in itself, nirguna of the negative and positive texts in the Brahman, or Brahman without quality: and Sankarian texts, alternation that absolutely Brahman as it is conceived by man from does not argue with anything the principles his limited phenomenal standpoint, saguna of Advaita teaching: “The negative texts Brahman, or Brahman with qualities. The dealing with the process of passing beyond affirmation of saguna Brahman, however, metaphysical enquiry lo direct mystical is not merely an acknowledgment of experience; these texts deal with the human limitations: it is also the name for Absolute as an impersonal principle and that spiritual experience that harmonizes an object of metaphysical enquiry; while rather than obliterates distinctions. positive texts deal with that same principle Saguna Brahman is the content of a loving viewed in a more anthropomorphic guise. experience of unity; nirguna Brahma is From the highest standpoint, the existence the content of an intuitive experience of of the world and its objects is denied. But identity. Saguna Brahman is not the highest given the fact that we appear to live in a possible form of experience: nevertheless, it world of limitation, change and suffering, is an extremely valuable experience in that it the negative texts argue that this very enables the Advaitin to affirm on one level of experience implies the existence of an being the essential spirituality of everything impersonal ground that is not characterized that has being.”[20] by limitation, change or suffering. And positive texts argue that, viewed from the standpoint of worldly experience in which IV. Definitional process in Advaita we live, this same Being may be endowed Vedanta: epistemological relevance of with personality and regarded as a divine the language magician who projects and controls the universe, animating and presiding| over it We mention the fact that the problem from within.”[19] of the definition in the Indian thinking If the negation neti, neti negates the was carefully treated by A. Faoucher[21] , phenomenal overlaps established by M. Biardeau[22] , but, especially, by B. K. ignorance (avidya) on Atman/ Brahman, Matilal[23] and J. F. Staal[24] . three positive terms state the interior The Indian logicians conceived the

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 104 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology definition in terms completely different by A. J. Alston emphasizes the contrast the logic of the Western’s ones. For these, between the way the definition was as S. Al-George[25] states, the definition thought and established in the Indian does not resort to total comprehension of tradition and in the Western traditional an object – given by the proximal kind and logic. Definition is more concerned with the specific difference -, but only to a unique extension of the term, with delimiting the character, as a necessary and sufficient range of objects to which it applies, than condition to define the respectively object. with its comprehension, with bringing out P. T. Raju is questioning if the definition the essential attributes that it connotes. can reach the essence of things, offering The defining characteristic is not chosen to the following answer: “In mathematics distinguish the class of objects or the object definition gets at the essence of things denoted by the term from others and to because the thing is what it is through the relate it to them, but solely to distinguish it. definition, that is, the thing is constituted by We have definition solely by the difference, the defi¬nition. But in dealing with concrete not by the genus and specific difference. things like life and mind the definition The defining mark of the class ‘cow’ is cannot get at the essence. The thing here ‘having a dewlap’, and the definition need in is unique and its nature is not exhausted no way bring out the fact that the cow is an by the definition. Definition can give at the animal and a mammal and a ruminant and most a kind of ‘sufficient descrip¬tion,’ so forth. On such a view, when the class or which is a sufficient description for us. But universal is granted objective exist¬ence, as sufficient description does not enable us to it is in , the definition of a deduce one thing from another as we do in universal term and of the class of objects mathematics.”[26] for which it stands amounts to the same thing. And it follows further that definition This unique character, definiens[27] is not confined, as it is in traditional , is named laksana (“sign”). The Indian Western logic, to concepts and universal definition isn’t any characterizing definition, terms; as defin¬ition does not imply the an enunciation of all notes, but has a mention of essential attributes, it can very restrictively character.[28] The Indian well apply to an individual within a class, logicians distinguish uddeSa, which has merely by mentioning sufficient delimiting the description of an object, of laksana, characteristics to mark that individual off its definition which, as Vatsyayana states, from its fellows within the class.[31] “is the quality (dharma) as a factor of delimitation (avacchedaka) of the described Further, we review an exemplification of object by the objects that are not it” (Nyāya- the definitional process, as we find it exposed Sūtra-Bhāśya I.1.3)[29] . M. Biardeau states in one of the Indian logic texts, more precisely that through this definition it is not realized a comment to Tarka-Saṁgraha: “The fact of a comprehensive knowledge of the object, possessing smell (gandhavatvam) is the but is searched “to be highlighted the defining sign (laksana) of [Element] Earth property that does not belong anymore to (prthivi); Earth is the object that must be any other object”. The definition does not defined (laksya, [definiendum], and the fact aim a complete description of the essence, of being Earth (prthivitvam) is the delimited but, it rather wants to indicate what, in this factor (avacchedaka) of the quality of being essence, only belongs to itself. Therefore, a defined object (definiendum). Thus, if the definition is not an act of knowledge, the fact of being Earth (prthivitvam) is but of recognition, not gnosiological, but the delimited factor (avacchedaka) of the pragmatic.[30] quality of being defined, the quality of being

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 105 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology defined is delimited by the fact of being itself is. Earth (prthivitvam).”[32] It should be noted that this two definitions are elaborated from the two perspectives, V. Accidental and essential definition which represent the Advaita epistemological (tatastha-laksana / svarupa-laksana) in key: tatastha-laksana is elaborated from Indian logic the relative point of view (vyavaharika, and svarupa-laksana from the absolute In Advaita Vedanta, were elaborated point of view and both have as purpose two definitions about Brahman, namely: (1) to differentiate or individualize the thing accidental definition (tatastha-laksana) and defined by other stuff. This, the definitions (2) essential definition (svarupa-laksana) svarupa-laksana and tatastha-laksana have [33] . First, it is required an attention as object Brahman as it is himself and how to the term definition, which is only an he is in relationship-with-the-world.[36] To approximate way of offering the Sanskrit answer why Sankara emitted the tatastha as term laksana. Laksana derives from the the first definition, because normally it was verbal root laks, which means “to indicate”, imposed svarupa laksana as first definition, “to signal”.[34] In the field of realities of Rewati R. Pandey notes: “Because when the this universe, the laksana definitions can staggering, stunning and fabulous sphere be expressive, but, when we have to deal of the world is denied, Brahman, the real with the Ultimate Reality, these can only is discovered. Brahman is not a reality and be indicative, because no finite concept can the universe another beside him. Brahman really express the infinite Being. A relational is the only reality, in which the world exists, laksana signals or indicates the object as which is appearance, vivarta. In the search an existence that only determines itself of the truth the Vedanta approach follows in connection with another. In numerous the next plan from the unreal to the real, cases, such a relationship is intrinsically from false to truth. It does not exist other to the indicated object, but, in the case of path, or the other way around, from real Brahman, not any kind of relationship with to unreal. This is the reason why Sankara the world can’t be admitted as intrinsically. begins the commentary (bhasya) to the Just as the waves (tata) are not the river, Brahma-sutra with the discussion about but stretch along it (tatastha, the same way illusion and ignorance [...] Sankara leads the relationship of Brahman with the world us from phenomenal to new-mental, from expand along him, but these are in reality tatastha laksana to svaupa laksana”.[37] extraneous to Brahman. Because of this, the Equally, it must be highlighted also the relational definitions of Brahman are called methodological function of these two tatastha-laksana. definitions of Brahman. Logically, being Therefore, when an object is defined with established that Brahman is nirguna, the help of a brand or property, we talk about svarupa laksana cannot be conceived. the first kind of tatastha laksana definition or Although it does not have characteristics, the per accidens qualification of an object. through which it can be defined, Brahman [35] As it can be observed, this definition is however is not evacuated by his own exterior to the thing itself, because it aims essence. More than that, the second type to the content of the proprieties or the of definitions (tatastha-laksana) is not attributes of the respective thing. In svarupa possible for Brahman being the only reality laksana, on the other hand, the essential (ekamevadvitiyam, because it does not exist nature of an object is expressed or in this anything beside him as being distinctive. definition is established what the object But, for the purpose of teaching, or exposing

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 106 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the precept, these definitions referring to in plenary experience, even these empirical Brahman are necessary, because without indicators (Sat-Cit-Ananda) become a general idea about Brahman, a research irrelevant. To use a metaphor which T. M. of his own nature is impossible: “It is the P. Mahadevan borrows from the Western purpose of the two definitions to direct philosopher Ludwig Wittgenstein, these and deepen the spiritual process already linguistic terms are like a ladder that can incipient in the brahma-jijnadsa. They be used to climb until the knowing of the constitute the two stages of the progress. Absolute which is then thrown away once Starting from phenomena, the tatastha- the goal has been reached. Although, laksana leads us to the existence of Brahman for the one that realized Brahman, these as their unconditioned ground. The svarupa- categories of language are lacking sense laksana enables us to penetrate deeper into and are irrelevant, they server for the its nature. The tatastha-laksana gives us the purpose of indicating the way towards that of Brahman, and the svarupa-taksana liberation. All Brahman’s characterizations tells us what it is.”[38] aim in their experiential dimension to help the ones engaged in the search of Brahman, Or, as we will notice, tatastha-laksana but haven’t realized him yet. The fact that is presenting Brahman as omniscient, the three terms that compose svarupa- omnipotent, the Cause of the universe, laksana are not simple linguistic artifices, and, when Brahman is understood so, but lead to a more profound understanding then is possible the understanding of of them in experience, being specified Brahman as Ultimate Reality, beyond by E. Deutsch: “Being (sat) apart from its diversity: “Without understanding the complex historical-linguistic associations unity in diversity we cannot understand the points to the ontological principle of unity.3 unity beyond the multiplicity. Without the to the oneness not constituted of parts, to understanding of the actual expressions of the existential substratum of all subjects the consciousness we cannot understand and objects. Brahman is experienced as pure it as a transcendental principle. Without unqualified being. In fact it alone truly exists finding the basis of the cause and effect, which is to say that its manner of being is we cannot know the One. Without knowing not comparable to the supposed existence the world’s appearance substrate, we of anything else. Consciousness (cit) points cannot reach the Absolute.”[39] Sat-Cit- to the principle of awareness which informs Anandaa is a definition that illustrates the being and which is, for the Advaitin, an essential character of Brahman, which unchanging witness of our being. Brahman- offers a description to the essence of experience is illuminating experience; it is Brahman’s realization. In no sense this a state of conscious enlightenment. And essential definition does not qualify or limit it is a state of joyous being. Bliss (ananda) the reality in the way an ultimate ontological points to the principle of value: to the fact definition does and it also does not intend that Brahman-experience is ecstatic and to qualify Brahman in a conceptual way. annuls all partial value in its incomparable Since all the phenomenal distinctions splendor.”[41] depend of Brahman, they cannot serve as an adequate way for its understanding For a more accurate exposure of and definition. Thus, the absolute non- these two definitions it is needed an duality is permissible, but with the price of exemplification of them. For example, let’s making the reality unreflective (acintya) and assume that in a ceratin place there is a indescribable (anirvacaniya).[40] garden where there exist a number of trees. Between these trees there is an apple tree Once that non-dual Brahman is realized

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 107 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology and the rest are orange trees. If we give Sankara, during the commentary of Brahma- the svarupa-laksana definition to the apple Sutra I.1.2. tree, we can define it through the reference of the tree’s nature. The capacity of having Therefore, tatastha-laksana, which the apple as a fruit of his own, forms the is more about the sphere of descriptive essential nature of the tree. Svarupa-laksana expressions[42] , applied to Brahman, of the tree can be also expressed in this individualizes him from other entities with manner: the apple tree is the one that has the specification that these entities do not as fruits the apple. On the other hand, if we exist in a real manner, and that they are an give the tatastha-laksana definition to the illusion, but the interior nature of Brahman same tree, we will need the help of a remark, is not expressed. She does not offer us an a characteristic, specific notes, saying that introspection, an image upon the interior there is a fountain next to the tree. Here, nature of Brahman, but in the tatastha- the fountain is a mark, which is outside the laksana the characteristics of some other (in object. With the help of this remark, we can our case the world) are conveniently used to define the apple tree in this way: the apple indicate Brahman. This definition makes that tree is this one that is situated next to the Brahman to appear the subject of causal fountain. categories and plans and rules Brahman as the cause of the phenomenal world, Next, we will notice how these two supporter and destroyer of it.[43] definitions apply to Brahman. According with the law of universal causality, every In contrast to tatastha-laksana, svarupa- effect must have his cause or nothing laksana, through which Brahman is defined can be without cause. It is recognized in as Sat (“Being”, Cit (“Consciousness”, metaphysics that the world is an effect, Ananda (“Bliss”, is the non-relation which implies a cause. Sankara defines definition, in the sense that definiendum Brahman as cause of the world: tajjalan and definiția coincide: Sat is not a property iti Santa upasita (Chāndogya-Upaniṣad- of Brahman, is not in Brahman and is not Śaṅkara-Bhāṣya III.14.1) and yato va imani part of Brahman. Analogously to Cit and bhutani jayante (Taittirīya-Upaniṣad- Aananda. Through svarupa-laksana the Śaṅkara-Bhāṣya III.1.1). Thus, Brahman was stage of understanding a thing with the help distinguished by Sankara by other entities of another is outdated, which offers us the like prakrti that were taken as cause of right to consider a superior level of spiritual the world by other systems of the Indian consciousness. If tatastha represent the philosophy, in this case being about Saṁkhya. discursive stage, svarupa is the intuitive one, Therefore, from the world’s effect as mark, or, in intuition, the essence and existence Brahman was defined as world’s cause. coincide. From another mark it can be defined. In an illusion, for example, the appearance of the Conclusions snake in the rope, the rope is adhisthana – the basis on which a property is established As it can be observed, also in the Christian – to the snake and the snake is adhisthita theology and in the Vedantin non-dualism – the element established on the basis of a philosophy, Advaita Vedanta, it was shaped quality or attribute – to the rope. In the same the same rational modality of reflecting, way, it should exist some adhisthana of the in the process of knowledge, upon the world’s appearance and Brahman is that Absolute: from affirmation to negation. adhisthana, on which the world is adhisthita. In this conceptual register, the language These definitions were clearly explained by has a providential function and namely as

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 108 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.9 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology an indicator towards the Ultimate Reality. and Transcendence, în Emmanuel Levinas”, With the mention that the impossibility in Alterity and Transcendence, trans. Michael of the language to include in the concepts B. Smith. London: The Athlone Press, 1999, the being of Absolute does not lead to the ix. non-existential postulation of Himself, the [8] Anthony C. Thiselton, A Concise two philosophical-theological traditions Encyclopedia of the . converge in the direct, mystical experience, Oxford: Oneworld Publications, 2002, 310. of the Ultimate Reality: operational, the [9] Rudolf Otto, The Idea of the Holy. An Inquiry language has a signification only at an into the Non-reational Factor in the Idea of the Divine and Its Relation to the Rational, empirical level and becomes irrelevant trans. John W. Harvey. London: Oxford in the reality of experience. But, it must University Press, 1936, 12-42. be specified the fact that beginning from [10] Eight Upaniṣads. Volume I Īśa, Kena, Kaṭha here, from the point of experience, the and Taittirīya). With the Commentary of two traditions are radically different: The Śaṅkarācārya, trans. Swami Gambhirananda. Christian God is not an Absolute abstract, Calcutta: Advaita Ashrama, 1972, 202. impersonal and immobile to itself, but one [11] Winston L. King, “Negation as a Religious that it actual enters in the love relationship Category,” The Journal of Religion 37 1957, with the man, with the creature through the 108. fact that it’s a Trinity of Persons. We consider [12] Regina Schwartz, “Transcendence: that the concept of person, in the exercise Beyond...”, in Transcendence. Philosophy, of knowledge of the Ultimate Reality, is Literature, And Theology. Approach The the key element of the transcendence- Beyond, ed. R. Schwartz. London: Routledge, immanent . 2004, ix-x. [13] Boboc, “Ideea de transcendență: perspectiva References metafizică și perspectiva teologică”, 18. [14] Chin-Tai Kim, “Transcendence and [1] Patrick Olivelle, The Early Upanisads. Immanence,” Journal of the American Annoyayed Text and Translation. Oxford: Academy of Religion 55 1987, 537. Oxford University Press, 1998, 421. [15] Moti Lal Pandit, Sankara`s Concept of [2] S. Satprakashananda, The Universe, God Reality. New Delhi: Books for Better Living, and God-Realization. From the Viewpoint of 1981, 6-7. Vedanta The Vedānta. Society of St. Louis, [16] T. M. P. Mahadevan, “Value and Reality: 1977, 152. A Comparative Study, ” International [3] Gabriel Chindea, Paradoxul transcendenței Philosophical Quarterly 6 1966, 30. la Aristotel și Plotin. București: Humanitas, [17] Mahadevan, “Value and Reality: A 2008, 9. Comparative Study”, 31. [4] Jaegwon Kim, Ernest Sosa, and Gary S. [18] T. M. P. Mahadevan, Advaita in the Viṣṇu- Rosenkrantz, A Companion to Metaphysics. Pūrāṇa. Poona, 1971, 36. Blackwell Publishing Ltd., 2009, 326. [19] A. J. Alston, Śaṅkara on the Absolute, [5] Alexandru Boboc, “Ideea de transcendență: Volume I. London: Shanti Sadan, 2004, 181. perspectiva metafizică și perspectiva [20] E. Deutsch, Advaita Vedānta: A Philosophical teologică”, in Credința și mărturisirea ei, Reconstruction. Honolulu: University of ed. Pr. Petre Semen. Iași: Editura Doxologia, Hawai`i Press, 1969, 14. 2010, 18. [21] A. Foucher, Le compendium des topiques [6] Lindsay Jones, Encyclopedia of Religion, (Tarkasamgraha) d`Annam-bhatta. Paris: Vol. 13. Farmington Hills: Thomson Gale, Adrien-Maisonneuve, 1949, 8-9. 2005, 9281. [22] M. Biardeau, “La définition dans la penseé [7] Pierre Hayat, “Philosophy Between Totality indienne,” Journal Asiatique 245 1957, 371-

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84. [39] S. Satprakashananda, The Universe, God, [23] B. K. Matilal, “The Intensional Character and God-Realization. From the Viewpoint of of Lakṣaṇa and Saṁkara in Navya-Nyāya,” Vedānta. The Vedānta Society of St. Louis, Indo-Iranian Journal 8 1964, 85-95. 1977, 203. [24] J. F. Staal, „The Theory of Definition in [40] W. M. Indich, Consciousness in Advaita Indian Logic,” Journal of the American Vedānta. Delhi: Motilal Banarsidass Oriental Society 81 1961, pp. 122-26. Publishers Private Limited, 1995, 5. [25] S. Al-George, Limbă și gândire în cultura [41] Deutsch, Advaita Vedānta. A Philosphical indiană. București: Editura Paralela 45, 2005, Reconstruction, 10. 99. [42] Ganeśwar Miśra, Language, Reality, and [26] P. T. Raju, Thought and Reality. Analysis. Essays in Indian Philosophy, ed. J. and Advaita. London: George Allen & Unwin N. Mohanty. Leiden: E. J. Brill, 1990, 4. Ltd, 1937, 260. [43] Grimes, An Advaita Vedānta Perspective on [27] Definiens – a word, a sentence or symbolical Language, 231. expression used to define something; definiendum – a word, sentence or symbol which is the subject of a definition. [28] N. K. Devaraja, An Introduction to Śaṅkara`s Theory of Knowledge. Varanasi: Motilal Banarsidass, 1962, 91-92. [29] Al-George, Limbă și gândire în cultura indiană, 99. [30] Biardeau, “La définition dans la penseé indienne,”373-374. [31] Alston, Śaṅkara on the Absolute, 182-83. [32] Foucher, Le compendium des topiques. (Tarkasamgraha) d`Annam-bhatta, 10. [33] J. Grimes, An Advaita Vedānta Perspective on Language. Delhi: Sri Satguru Publications, 1991, 230. [34] S. Al-George, “Sign (Lakṣaṇa) and Propositional Logic in Pāṇini,” East and West 19 (1969, 176-93. [35] P. K. Mohan, Śaṅkara`s Concept of God. Nellore: Nelanutala Publishers, 1978, 89. [36] R. Balasubramanian, “The Absolute and God,” in The Tradition of Advaita. Essays in Honnour of Bhāṣyabhāvajña V.R. Kalyāṇasundara Śāstrī, ed. R. Balasubramanian. New Delhi: Munshiram Manoharlal Publishers Pvt Ltd, 1994, 31. [37] Rewati R. Pandey, Scientific Temper and Advaita Vedānta. Varanasi: Sureshonmesh Prakashan, 1991, 65. [38] T. R. V. Murti, “The Two Definitions of Brahman in the Advaita,” in Studies in Indian Thought. Collected Papers of Prof. T.R.V. Murti, ed. Harold G. Coward. Delhi: Motilal Banarsidass, 1983, 75.

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 110 - DIALOGO 2.2; 111-122 (2015) doi: 10.18638/dialogo.2015.2.2.10 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

Transcendence and Transcending in the Theology of Father Dumitru Staniloae

Fr. Lect. Grigore Dinu Moș, PhD Faculty of Orthodox Theology, Babeș-Bolyai University Cluj-Napoca, Romania [email protected]

Abstract: From the perspective of man’s relation of transcending, and pride as a negative and to the transcendent God, a central concept in delusive transcendence. The mystery is a sign of the thought of father Dumitru Stăniloae is the Transcendent, while man is characterised by that of “transcending”, of self-transcendence, an endless act of transcending towards his own of man going beyond himself towards his mystery, enlightened by the mystery of God. neighbours and towards his deeper self, towards Words and logoi are means of transcending the mystery of the world and of existence in which urge us to purify our mind and to act general, culminating with the fundamental act immediately. The necessity and meaning of of transcending towards the divine Absolute. the act of transcending are emphasized by the He uses this concept in almost all areas of image of the Cross, which makes the world theology: gnoseology, anthropology, cosmology, transparent, revealing its Creator. According ecclesiology, mysteriology, eschatology, to Stăniloae, man is a being which transcends spirituality, as well as when discussing ideas time through repentance and hope, while the of important existentialist and personalist Church is the immanent which incorporates philosophers of the 20th century. According to the transcendent. Moreover, he sees the Holy Stăniloae, God’s transcendence reveals itself as Sacraments as steps in the act of transcending holiness, while Christ, the God-Man, who makes from the sphere of the created to the uncreated possible man’s convergent and unitary act of Absolute throughout the course of our life on transcending, is the “true transcendence”. The earth and theological (faith, hope and real correspondence between transcendent and love) as acts of transcending through which transcendental emphasizes the Christological man anticipates and foretastes eternal life. Love foundation of Christian anthropology. For is, for the Romanian theologian, the supreme father Stăniloae, man’s self-transcendence is act of transcendence, which brings man the gift determined by his attraction towards the divine of perfection and the plenitude of happiness. Absolute, as well as by his lack of fulfilment in this world. Monotony is defined as the absence Keywords: transcendence, (self-) of transcendence, hell – as the impossibility transcending, transcendental, person, holiness,

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 111 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology mystery, cross, hope, love and immanent can only be expected from a “philosophy of the mystery of personal I. The circumscription of the concepts being”[5], grounded in the Revelation. Thus, according to father Dumitru Stăniloae, “God’s of transcendence and transcending in the transcendence is ensured by his character as thought of father Dumitru Stăniloae a Person”[6], because the infinite Person (or Father Stăniloae used the concepts of infinity structured hypostatically) is above any transcendence and transcending in various other form of infinity.[7] What is more, as we will studies and chapters throughout his theological further illustrate, father Stăniloae sees holiness as writings, especially in the books Jesus Christ or “the attribute of transcendence as a person”[8] the Restoration of Man (1943), God’s Immortal and Jesus Christ as “true transcendence.”[9] Image (1987) and Orthodox Dogmatic Theology From the perspective of man’s relation to (1978). We must note the fact that he has shaped the transcendent God, a key concept in the his concepts and vision about transcendence by anthropology and the eschatology of father assimilating, refining or evaluating the ideas of Dumitru Stăniloae is that of “transcending”, of several philosophers and thinkers of the 20th self-transcendence, of man going beyond himself century, such as Lucian Blaga, Ewald Burger, towards his neighbour and towards his deeper Martin Heidegger, Karl Jaspers, Eberhard self, towards the mystery of existence and of Grisebach, Pierre Emanuel, Emanuel Mounier, the world in general, culminating in the radical Herbert Muhlen, Jean Lacroix, Søren Kierkegaard transcending towards the divine Absolute. and others. According to him, a trait specific to man is In a first conceptual circumscription, the ability to find his way towards God’s infinity Stăniloae situates both God’s transcendence “through a continuous vertical and horizontal towards the world and towards man and man’s transcending”[10], towards the world, towards self-transcendence towards God within the people and towards God, wishing to encompass following relations of otherness: uncreated/ all that exists, to experience and to know all created[1] and infinite/finite[2]. Moreover, he things as God does. In this totalising movement, attributes transcendence primarily to the infinite by continuously enlarging his conscience, divine Subjects who – through the Incarnation man realizes that “there is a reality beyond his of the Logos and the uncreated energies – conscience which is inaccessible to him, but can even transcend their own transcendence which explains the one that is accessible”[11]. As in relation to the world. Conceiving divine God remains elusive to man in the transcendence transcendence primarily or exclusively at the of His essence and in His absolute infinity, level of the essence (thus eluding the hypostases „transcending” is the act which makes possible and the divine energies) has always led to an the dynamic and “the apophatic-cataphatic unsolvable problem: either God’s transcendence continuum”[12] of knowledge, as well as the is so radical that one would not be able to know ceaseless mystical ascent towards deification. anything about Him, not even His existence, Thus, it is of considerable importance for both let alone His transcendence, or, by being Christian gnoseology and Orthodox spirituality. knowable in His essence, God would no longer In this regard, Saint Gregory of Nyssa made an be transcendent[3]. By interrogating being in an essential contribution by providing the concept of exclusively rational manner, seeking impersonal epektasis. “The doctrine of epektasis represents power and the pure objectivity of things, “what perfection as a process of constant advance as philosophy has always missed was the fair the soul reaches out to the infinite.”[13] Epektasis mediation between what isAbsolute and what is is an endless and uninterrupted transcending of human”[4]. Therefore, a healthy and satisfying rational beings in their union with the infinite rendition of the relation between transcendent God [14] through their participation to the

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 112 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.10 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology divine attributes[15]. This movement is specific because it is an act of transcending above all both to angelic hierarchies (Saint Dionysius the that is relative”[23]. Man “surrenders himself”, Areopagite)[16] and to glorified people in their “forgets himself, goes beyond himself”, but, perpetual and endless movement around God by doing so, he “fulfils himself in the most (Saint Maximus the Confessor).[17] The fact that authentic way possible”[24]. However, since man “transcends his own nature and becomes man could not travel the path to holiness by immune to corruption and mortality”[18] is of himself after the fall of Adam, the Son of God the utmost importance. If, over the course of his travelled this path once and for all for the entire life on earth and within the sphere of his freedom humankind through his Incarnation, Sacrifice of choice, man’s self-transcendence prevails as and Resurrection, and travels it to the end of an act of free self-determination in collaboration the age through the Holy Spirit alongside every with divine grace, in the Kingdom of Heaven, God person who answers His calling. Himself is the One who transcends man, while man only „endures deification” (Saint Maximus III. Christ, the “true transcendence” which the Confessor), for he experiences the infinity of makes possible the convergent and unitary God within the sphere of a supra-elective aeonic freedom (Saint Gregory of Nyssa)[19]. transcending of man For father Stăniloae, Christ is “the true II. Holiness as an attribute of the transcendence” because in Him we can find “the transcendent divine Person Absolute in a real Person”[25], which comes in absolute proximity to us. At the same time, Father Stăniloae has shown that the presence the God-Man encompasses and overcomes all of holiness in the world is proof of the existence the boundaries and all the acts of transcending of a transcendent God who descends to sanctify which define man. He knocks gently, but man, but keeps His own transcendence in the insistently at the door of every person’s heart. process, because otherwise, „the world could not Christ offers the possibility of a real and limitless bear His holiness and could not partake in it.”[20] transcending, starting with the abandonment of Holiness concentrates all the divine attributes our own ego, continuing with victory over death and expresses what makes God different from and over hell and ending with overcoming the the world, that „wholly other” (das ganz Andere) limitations of our condition as created beings. which causes fear and fascination before the sacred mystery (mysterium tremendum).[21] Influenced by Christian personalists Ewald His fear, shame and shyness indicate the fact Burger and Louis Lavelle, father Stăniloae has that, at the heart of the mystery, man infers the proved that the intuitions of certain existentialist presence of a transcendent Person, of a supreme philosophers of the 20th century with regard to conscience which reveals and enlightens his man – the act of transcending towards death own, making him more responsible. “God’s within the horizon of the world (Heidegger), holiness appears as a majesty which generates that of transcending towards others (Grisebach) infinite humility in man and this is one with true and that of transcending the objectivations of self-awareness.”[22] At the same time, the holy experience (Jaspers) – can only take man on the mystery of the transcendent Person attracts brink of transcendence, without actually offering with an irresistible power, helps overcome fear, him the possibility of a true transcendence.[26] and brings about in man an irrepressible desire “True transcendence is both a supreme boundary for purity and a sacred boldness of going beyond and an unlimited resource at the same time and himself, while the heart is pierced until the full only a supreme person, a supreme subject can transparency and clarity of love, until the state possess both qualities”[27], which man can of sacrifice. “This surrendering towards the experience when he enters in true communion absolute Person is a sanctifying self-sacrifice, with God. The act of transcending only toward

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 113 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology death, without a foretaste and an anticipation and everyone in their unity, but also to see in of eternal life – through the faith, hope and everything and everyone the One who is above love offered by Christ – is an utter return to the everything and everyone.”[35] The convergent world, a return to oneself in pure immanence. and unitary character of the act of transcending In fact, Heidegger, while he considered the means that all existences and things must be transcendence of the “human Dasein” as a overcome towards their origin, their centre and “fundamental constitution of this existence their ultimate meaning, which is God. To make which occurs before any other relation” and such a convergent and unitary act accessible as one that constitutes man’s “selfhood”[28], to man, God Himself became man and became has nevertheless defined transcendence flesh through His Incarnation. „Had the Son of limitatively as „Being-in-the-world”[29]. While, God not become man, our transcending from for Heidegger, transcendence is reduced to creation to the transcendent God would have a self-transcendence of man in a mundane remained nothing more than an aspiration, an project, simultaneous to his throwing himself eternally unfulfilled tension. The unity between into nothingness, father Stăniloae emphasizes us would also be forever insufficient. (…) Only God’s presence and work in the world and in due to the Advent of Christ, God truly becomes man[30], as well as the real attraction towards all in all”.[36] the Absolute, for the incarnated Logos is not only the end of the road, but also the Path IV. The correspondence between itself. Furthermore, “treasuring our neighbour transcendent and transcendental as as a boundary which should be respected and as a transcendence”[31] is proportional to the a foundation for a Christological a priori belief in the transcendent God who anthropology created him, who loves him, being identified Karl Rahner once talked about a with him and revealing Himself iconically “transcendental Christology”, i.e. of a longing through him; for Christ identifies Himself both for Christ, the incarnated Logos, engrained in with the one who loves and with the one who is the fundamental constitution of man, in his loved, seeking to unite these hypostases in the self-awareness. Christ as a necessity has been heart of every man. For Stăniloae, “the only true pointed out from several perspectives: man’s transcendence is Jesus Christ and the only form need of meaning, his need of absolute love or his of true transcending is that which stems from the hope for the future.[37] In the opinion of father love of Christ”[32], determining man’s fulfilment Stăniloae, this “Christological transcendental” is after the model of Christ. Consequently, from a imposed to man by a God who created the world Christian perspective, man’s acts of transcending and who transcends it, who conceived man ever are real and authentic insofar as they are since Creation with a view of His own Incarnation. theandric[33]. “Man is only fully man when united with divine Influenced by French Christian personalism, transcendence. Human nature has obtained father Stăniloae has shown that the human this fulfilment only in the Son of God.”[38] In person is defined by the fact that it creates other words, in the incarnated Logos, the divine itself by continuously going beyond itself[34], transcendent becomes a human transcendental, participating synergistically to the deifying without ceasing to remain transcendent. and perfecting work of the Creator. However, There is a certain reciprocity here: in symbolic for man to avoid wasting himself in the world, religious knowledge, as well as in cataphatic for the act of transcending to create, not to knowledge, “the transcendent sacred shapes destroy, it can only be convergent and unitary. itself according to the sphere of expectations “Man must, in a way, gather all and unite with of the transcendental sacred”[39], but this act as many as possible, not only to see everything of shaping is possible exactly because there is

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 114 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.10 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology an a priori transcendent determination of the pantheist philosophies cannot offer created transcendental sacred. beings anything beyond the monotony of their appearance and disappearance according to a V. The direct and immediate cause of the series of implacable immanent laws and cannot raise man from the monotony of corruption act of transcending and death, from the repetitiveness of the laws By shifting the discussion towards a strictly of nature and from the selfish confinement apologetic perspective, father Stăniloae has within his own ego. Christ, however, offers man shown that the need to transcend the material immortality and deification through grace by world is determined by the unhappiness, the uniting him with the eternal and transcendent dissatisfaction and the unfulfilment of man God, as well as true freedom in God’s infinity. within the horizon of the world.[40] The content [47] Apart from this, man’s movement towards of spiritual life lived in communion with his God is characterized by countless acts of neighbour offers man a sense of fulfilment transcending towards others and, through which is higher than any worldly pleasure them, towards God – acts of overcoming that or material satisfaction, but not even in this are unique and different one from the other, communion with his neighbours does man find which is the exact opposite of monotony, for the peace and stability in his life.[41] The nature, relationship with each person brings new issues, the world and the person of his neighbour do tasks and callings and enables new possibilities, not offer man an utter act of transcending, feelings and responsibilities in man [48]. but they can mediate his plenary transcending From this perspective, “torment of hell lies in towards God[42]. Whichever way we look at it, the impossibility of any act of transcending. (…) “the need for transcendence is an organic part In hell, there is no hope for the future, neither is of human existence”[43], and this need seeks its there a belief that we can fix things from our past. appropriate fulfilment. Since nothing from this We can no longer transcend ourselves towards world can possibly fulfil it, the only solution that others, towards their real mystery; therefore, we remains is the mystical and eschatological one. can no longer transcend ourselves towards our The peace of conscious creatures in God means own mystery and towards the mystery of God”. that nothing can attract them outside of God [49] The inability to love of the people in hell is, [44], precisely because they find the plenitude in fact, an inability of transcending themselves. of happiness, fulfilment and satisfaction in God’s infinity. Father Stăniloae also talks about the possibility of a negative act of transcending, orientated towards oneself, which is the VI. Monotony as an absence of essence of pride. Man can deviate his movement transcendence; hell as the impossibility from deification to himself, but this act of of transcending; pride as a negative and transcending towards himself is delusive and delusive transcendence lacks any confirmation, real convergence or communion. The fact that man can forever According to father Stăniloae, where there cultivate the illusion that he is or that he may is no transcending, there is monotony and become god on his own is truly tragic.[50] where there is no convergence of the acts of transcending, there is animosity and struggle. [45] “The meaning of existence can only VII. Mystery as transcendence and man’s culminate with the boundless and eternal light endless transcending towards his own of a transcendent life, free from any monotony mystery, enlightened by the mystery of God caused by repetition”[46], from any conflict and from any relativity and instability. For Stăniloae, Unlike Camus and other French existentialists

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 115 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology for which the absurdity of the world leaves no be transformed into simple means or auxiliary room for mystery, Stăniloae sees mystery as a needs, neither can they be nullified by anyone sign of transcendence, of a divine rationality in what is specific to them[54]. Stăniloae points and of certain meanings beyond man, but to out the irreducible character of any human which man is called to participate. His apologetic being, as well as the impossibility of defining it rhetoric is remarkable: “How can one reach the by using self-referential or purely immanent or conscience that the world is absurd, if not for the horizontal determinations. “By surrendering fact that he sees it rationally or that he sees it myself to another, I still remain within myself, as contrary to man’s rational desire for meaning? unmistakably, and so does the other. The more How would we become aware of meaning if the he surrenders himself to me, the more present everything were absurd? (…) If questions do I feel him in myself, as different from me. (…) But not look for meanings or are absurd, why do we I cannot be whole without communicating with still ask them? Why don’t we negate the very him, without him surrendering himself entirely conscience that affirms the absurdity of the to me and vice versa.”[55] Through the fact that world?”[51] Man sees the world as absurd only the other does not originate from us and does when he does not see the spiritual, indefinable not depend on us in his ultimate destiny, we and inexhaustible dimension of his existence, experience in him a certain limit of our own, but confining himself to “what is superficial, also the discovery beyond him of a horizon of opaque and purely biological in the world and in mystery which requires God.[56] man”[52] and denying the possibility of defining himself and living within a dimension far superior However, man’s movement of transcending to the material world. Nevertheless, certain is directed not only towards the others, but researchers have proved that father Stăniloae also towards his own mystery, towards his was too trenchant when stating that, in The deepest self. Father Stăniloae defines man as Myth of Sisyphus, Camus particularly attributes a “self-awareness in the endless movement to the world the character of the absurd, as the of transcending towards his own mystery and subject of this writing does not step completely towards the Absolute mystery on which he outside the sphere of , is dependent.”[57] Man is more than he can sometimes denoting a secret religious inspiration define, characterize, contain and answer about and finding a certain form of resistance against himself. The conscience of incomprehensibility the absurd in the dynamic of love.[53] defines him to the fullest extent. Even if he can and must progress in the knowledge of his own The mystery of one’s own existence and the mystery, he will never reach the end of it, which mystery of others can be explained through is in God’s infinity.[58] Hence, the necessity of the inexhaustible and illuminating mystery of prolonging his existence into eternity.[59] The God Himself. The personalist considerations of fact that man goes beyond the material world father Stăniloe, influenced by the ideas of Pierre through his superior qualities and needs shows Emmanuel and Heribert Mühlen, are extremely that his departure from the world and from his deep. He shows that people support their life body in death cannot be his end, but rather a through the continuous communication of their more plenary transcending of it[60]. mystery and through the fact that they are not emptied in what they communicate, which As opposed to Lucian Blaga, father Stăniloae increases their desire to receive more and more considered that mystery alone is not enough to from the others through their communication. characterize transcendence, as transcendence At the same time, the others are, through their must exert on man a power of reclaiming which very communication, a border which cannot engages him completely, in thought and word, be passed. This shows that the others are not in act and in the dedication of his entire life [61]. products of our own subjectivity and cannot The vaults of Orthodox churches do not indicate an “anonymous transcendent” which deviates

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 116 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.10 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology man’s impetus of rising, but “the personal also believes that he must become capable of God who embraces the community with love receiving God through a spiritual progression to attract it to His own life, glorifying it” [62]. which requires askesis and purification, A testament in this regard is the icon of the overcoming sinful attachment to worldly things Pantocrator, which occupies the central and and cultivating virtues.[67] To reach the purified highest place on the vault of the large spire. meaning of things, one must regard them as gifts of God and they must sealed by the cross, VIII. Words and logoi as means of as a barrier against enslaving passions. “The world is a gift of God, but the destiny of this gift transcending, which urge us to purify our is to unite us with God, who has given it. The mind and to act immediately intention of the gift is that in itself it should be According to father Stăniloae, the logoi continually transcended.”[68] Hence, “every of things and the words they express all gift requires a certain cross and this cross is have in them the power and the meaning meant to show us that they are not the last and of transcendence. “Words are finite means final reality. […] St. Maximus the Confessor said through which the indefinite or even the infinite that ”[69], because “the by applying his reason to the things in the world function of the cross is to reveal God as the one towards the supreme Logos, the Creator of who transcends all His gifts”[70]. the world. More precisely, all people transcend Therefore, the cross is purification, themselves through the common logoi in things abstinence, abandonment and freedom towards „the One who gave them things as from things and from oneself with the view plasticised logoi to the extent of their rational of discovering God. The cross is a form of capacity”[64]. It is important to mention the transcending above things and above oneself fact that religious knowledge uses a broader towards God.[71] The cross invites us to rise meaning of the concept of rationality, in which above the and selfishness specific it also includes the religious symbol and its to the carnal and psychical man, in order to make function of mediating between the transcendent room for the hypostatic[72] and universal life, to and the immanent.[65] Man attributes to God the fullness of life of the spiritual man. Essentially, names and positive traits of the world and of his “the cross signifies both the limit of the world experience, but with meanings which go beyond and its openness towards the transcendence their human or mundane references. of the Creator”[73]. We must stress the fact Stăniloae stresses the fact that each person that the Cross offers the power to overcome transcends itself, the world and other people the limits of things, as well as our own limits not only by living their mystery and enjoying through and in the act of admitting them and of their higher meanings, but especially by taking responsibility for them. This means that, answering God’s call through deeds and actions in a way, the Cross makes things transparent; it in accordance with these superior reasons, takes our being to a state of clarity and makes it seeking the unity and the transfiguration of the capable of keeping the grace of the Holy Spirit. entire world in the incarnated Logos.[66] As a matter of fact, another concept that father Stăniloae used extensively and that he often associated to the act of transcending is that of IX. The cross as transcending and „transparency”. For instance, he suggestively transcending as light names one of his subchapters: “Man, the exterior world and God’s forever increased transparency The Orthodox Christian is not a passive being through it.”[74] According to him, any self- and is not only aware that “the transcendent transcendence takes place in light, as light is the descends”, as Lucian Blaga considered, but

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 117 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology medium of transcending the world; essentially, repenting deeply and persistently. He relives transcending oneself means becoming light. the difficult moments of his past differently, with suffering and repentance, striving to repair X. Man as a being that transcends time what he broke initially. Thus, man can control to some extent all three dimensions of time: past, through repentance and hope present and future, which are all concentrated According to father Stăniloae, another in the present moment to the extent to which, definition of man which implies the concept in the act of transcending, it also makes eternity of “transcending” is the following: “Man is a present in it[79]. In transcending the moment being that transcends time towards eternity towards eternity, prayer and humility are of through hope and repentance”[75]. Stăniloae the utmost importance, as a plenary and a is somewhat critical towards Heidegger and conscious appearance before God. We could Camus, who viewed man reductively as “an say that humility is the most plenary act of existence towards death”, which would exclude self-transcendence, both towards one’s own hope as a major existential act. However, man nothingness and towards the plenitude of the always transcends himself towards the future, infinite divine essence, an act that ensures man’s but not so much towards a future of his earthly complete freedom and willingness to fulfil God’s existence, which ends in death, as towards will and to receive His grace. his eschatological future,[76] anticipating and Emphasizing the implications of his theological foretasting his own resurrection and eternal vision regarding the transcendence of time in life. According to father Stăniloae, “Heidegger spirituality, father Stăniloae has shown that the completely assimilated hope into concern. (…) more present the past is through repentance for But why should we worry so much about our one’s sins, the more preoccupied one is with his life if it is fleeting? In fact, for Stăniloae, concern eternal future.[80] But one’s repentance is only cannot be expressed without hope. But hope, fruitful insofar as it is immediately accompanied which lies at the foundation of concern, should by good deeds, which consolidate his decision not be extended only to a time as short as our life to continue and to increase their number in the on earth.”[77] Without the movement through future and which lay an honest foundation to hope towards a joyful eternity, man would not the present hope that the good which has been only be passive from a spiritual standpoint, done will also resonate in eternity.[81] but also irrational.[78] For what can be more irrational than the negation of meaning, of the very structure of our conscience and of the XI. The Church, the immanent which world’s rationality, of the perpetuity of love and incorporates the transcendent. The knowledge, of what is superior and true, of the Holy Sacraments as steps in the act of very foundations of hope? transcending. Theological virtues as acts of transcending. According to father Stăniloae, man is capable of opening the present both towards the past According to a definition given by father and towards the present: he brings back the Stăniloae, “The Church is the immanent which past to the present and takes from it help and incorporates the transcendent, the Trinitarian strength for a better future, which he desires community of Persons full of endless love and awaits with hope. The past does not possess for the world, maintaining in it a continuous a fatal domination over man. In the present, movement of self-transcendence through man prepares his future by erasing the negative love.”[82] Through Christ as the head of the marks of the past, by becoming free from the Church, humankind is in a direct relation with wrong he has done, by taking responsibility the ultimate transcendence. Helped by this for the consequences of his poor choices, by fundamental and central Hypostasis, humankind

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 118 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.10 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology has the perspective of an endless transcending. Române, 1996), 86. [83] [2] Grigore-Dinu Moș, “Conceptul de infinit în teologia părintelui Dumitru Stăniloae,” in Father Stăniloae sees the Holy Mysteries Părintele profesor Dumitru Stăniloae sau as “steps in our transcending towards God consonanța dintre dogmă, spiritualitate și throughout our life on earth.”[84] The Mysteries liturghie, ed. Nicolae Răzvan Stan and Lucian are acts of transcending not from one step to Dindirică (Craiova: Mitropolia Olteniei, another within the sphere of the created, but 2015), 248, 250, 254–256. from the created to the uncreated Absolute, [3] That fact that God descends to the world performed through the power of God.[85] If without losing His transcendence can be man’s transcending towards God and God’s explained through the nature of divine descent to man were made in Christ for all, infinity: this exceeds any form of „negative through the Holy Sacraments, they are made infinity”, defined by contrasting it with what in each person individually.[86] Through the is finite. Holy Eucharist, the most complete transcending [4] Aurel Codoban, “Ființă și Persoană - glose of man towards God and the most complete despre relația dintre filosofia occidentală și descend of God to man take place.[87] religia creștină,” in Persoană și comuniune. Prinos de cinstire preotului profesor In this ecclesial and mysteriological context, academician Dumitru Stăniloae (1903- father Stăniloae regards theological virtues 1993), ed. Ioan I. Ică jr (Sibiu: Arhiepiscopia as acts of transcending. Through faith, hope ortodoxă Sibiu, 1993), 231. and love, “man anticipates and partly fulfils [5] Dumitru Stăniloae, Poziția domnului Lucian the overcoming and the transcending of all, Blaga față de creștinism și Ortodoxie, ed. uniting with the One who is above all”[88]. Mihai-Petru Georgescu (București: Paideia, We could say that faith is a trans-conceptual, 1993), 108. trans-categorial and trans-archetypal act. It [6] Dumitru Stăniloae, Teologia dogmatică goes beyond our own subjectivity, but without ortodoxă, 2nd ed., vol. 1 (București: Institutul having an objectifying goal. It is the first stage of biblic și de misiune al Bisericii Ortodoxe Române, 1996), 86. contemplating the uncreated Light, still partial, still indistinct, providing the necessary distance [7] Ibid., 1:86–87. for the self-determination and the maturation [8] Ibid., 1:178. of the spiritual man within the limitations [9] Dumitru Stăniloae, Iisus Hristos sau of this very world, given by the death of the restaurarea omului, 2nd ed. (Craiova: psychical and carnal man. Hope transcends time, Omniscop, 1993), 54–64. foretastes eternity, encompasses more light [10] Dumitru Stăniloae, Chipul nemuritor al lui and joy. „In true love, a man should transcend Dumnezeu (Craiova: Mitropolia Olteniei, himself, go beyond himself, and the supreme 1987), 11. act of this transcendence is fulfilled in the love [11] Ibid., 30. for God, who is the Transcendent One.”[89] [12] Silviu Eugen Rogobete, O ontologie a iubirii. In love, one can find the plenitude of light, the Subiect și Realitate Personală supremă în highest point of perfection, the sum of all gifts gândirea teologică a părintelui Dumitru and virtues, the maximum point of bliss and of Stăniloae, trans. Anca Dumitrașcu and Adrian transcendence, the fullness of being and the Guiu, Plural. Religie (Iași: Polirom, 2001), 73–79. maximum of its hypostatic concentration. [13] Norman Russel, The Doctrine of Deification References in the Greek Patristic Tradition, ed. Gillian Clark and Andrew Louth, Oxford Early [1] Dumitru Stăniloae, Teologia dogmatică ortodoxă, 2nd ed., vol. 1 (București: Institutul Christian Studies (New York: Oxford biblic și de misiune al Bisericii Ortodoxe University Press, 2004), 231.

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[14] Norman Russel, Fellow Workers with God: [37] Dumitru Stăniloae, Teologia dogmatică Orthodox Thinking on Theosis, Foundations ortodoxă, 2nd ed., vol. 2 (București: Institutul Series 5 (New York: St Vladimir’s Seminary biblic și de misiune al Bisericii Ortodoxe Press, 2009), 20, 89, 154–155. Române, 1997), 11–13. [15] Russel, The Doctrine of Deification in the [38] Dumitru Stăniloae, Iisus Hristos, lumina Greek Patristic Tradition, 234. lumii și îndumnezeitorul omului, ed. Monica [16] Stăniloae, Chipul nemuritor al lui Dumnezeu, Dumitrescu (București: Anastasia, 1993), 148. 34. [39] Frunză, Experiența religioasă în opera lui [17] Ibid., 53. Dumitru Stăniloae, 110. [18] Russel, The Doctrine of Deification in the [40] Stăniloae, Chipul nemuritor al lui Dumnezeu, Greek Patristic Tradition, 234. 28. [19] Dumitru Stăniloae, Teologia dogmatică [41] Ibid. ortodoxă, 2nd ed., vol. 3 (București: Institutul [42] Ibid., 30. biblic și de misiune al Bisericii Ortodoxe [43] Emil Bartoș, “The Dynamics of Deification Române, 1997), 295–298. in the Theology of Dumitru Stăniloae,” in [20] Stăniloae, Teologia dogmatică ortodoxă, Dumitru Stăniloae: Tradition and Modernity 1996, 1:177. in Theology, ed. Lucian Turcescu (Iași, [21] Ibid., 1:177–178. Oxford, Palm Beach, Portland: The Center for Romanian Studies, 2002), 215–216. [22] Ibid., 1:178. [44] Stăniloae, Chipul nemuritor al lui Dumnezeu, [23] Ibid., 1:184. 34. [24] Ibid. [45] Ibid., 35. [25] Stăniloae, Iisus Hristos sau restaurarea omului, 58. [46] Stăniloae, Iisus Hristos, lumina lumii..., 139. [47] Stăniloae, Chipul nemuritor al lui Dumnezeu, [26] Ibid., 54–59. 38. [27] Rogobete, O ontologie a iubirii..., 128. [48] Ibid., 97–98. [28] Martin Heidegger, “Despre esența temeiului,” in Martin Heidegger. Repere pe drumul [49] Ibid., 136. gândirii, trans. Thomas Kleininger and [50] Ibid., 35. (București: Politică, 1988), [51] Ibid., 42, 43. 83, 84. [52] Ibid., 43. [29] Ibid., 84. [53] Ioan Lascu, “Absurdul în viziunea lui Albert [30] Ion Popescu, “Ființă și timp la Martin Camus și a părintelui Dumitru Stăniloae,” Heidegger și Dumitru Stăniloae,” in Părintele in Părintele profesor Dumitru Stăniloae sau profesor Dumitru Stăniloae sau consonanța consonanța dintre dogmă, spiritualitate și dintre dogmă, spiritualitate și liturghie, ed. liturghie, ed. Nicolae Răzvan Stan and Lucian Nicolae Răzvan Stan and Lucian Dindirică Dindirică (Craiova: Mitropolia Olteniei, (Craiova: Mitropolia Olteniei, 2015), 71. 2015), 218, 221–222. [31] Stăniloae, Iisus Hristos sau restaurarea [54] Stăniloae, Chipul nemuritor al lui Dumnezeu, omului, 57. 47. [32] Sandu Frunză, Experiența religioasă în opera [55] Ibid. lui Dumitru Stăniloae, Athenaeum (Cluj- [56] Ibid. Napoca: Dacia, 2001), 164. [57] Ibid., 54. [33] Ibid., 168. [58] Ibid., 55. [34] Stăniloae, Chipul nemuritor al lui Dumnezeu, 30. [59] Ibid., 59. [60] Ibid., 116. [35] Ibid., 32. [61] Stăniloae, Poziția domnului Lucian Blaga..., [36] Ibid., 33. 72–74.

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[62] Dumitru Stăniloae, Spiritualitate și [88] Ibid., 31. Comuniune în Liturghia Ortodoxă (Craiova: [89] Stăniloae, The Victory of the Cross, chap. The Mitropolia Olteniei, 1986), 37. Cross as the Mystery of Love. [63] Stăniloae, Chipul nemuritor al lui Dumnezeu, 119. Bibliography [64] Ibid., 123. [65] Frunză, Experiența religioasă în opera lui Bartoș, Emil. “The Dynamics of Deification in Dumitru Stăniloae, 113. the Theology of Dumitru Stăniloae.” In Dumitru [66] Stăniloae, Chipul nemuritor al lui Dumnezeu, Stăniloae: Tradition and Modernity in Theology, 123–124. edited by Lucian Turcescu. Iași, Oxford, Palm [67] Stăniloae, Poziția domnului Lucian Blaga..., Beach, Portland: The Center for Romanian 92–96. Studies, 2002. [68] Dumitru Stăniloae, The Victory of the Codoban, Aurel. “Ființă și Persoană - glose Cross, Kindle Edition (Oxford: Fairacres despre relația dintre filosofia occidentală și Publications, SLG Press, 2014), chap. The religia creștină.” In Persoană și comuniune. Cross Imprinted on the Gift of the World. Prinos de cinstire preotului profesor academician [69] Ibid., The Cross Imprinted on the Gift of the Dumitru Stăniloae (1903-1993), edited by Ioan World. I. Ică jr, 230–34. Sibiu: Arhiepiscopia ortodoxă [70] Ibid., chap. The Cross and Job’s Quest for Its Sibiu, 1993. Meaning. [71] Stăniloae, Chipul nemuritor al lui Dumnezeu, Costa de Beauregard, Marc-Antoine. “Le 126. Cosmos et La Croix.” In Dumitru Stăniloae: [72] Marc-Antoine Costa de Beauregard, “Le Tradition and Modernity in Theology, edited Cosmos et La Croix,” in Dumitru Stăniloae: by Lucian Turcescu. Iași, Oxford, Palm Beach, Tradition and Modernity in Theology, ed. Portland: The Center for Romanian Studies, Lucian Turcescu (Iași, Oxford, Palm Beach, 2002. Portland: The Center for Romanian Studies, 2002), 160. Frunză, Sandu. Experiența religioasă în opera [73] Ibid., 161. lui Dumitru Stăniloae. Athenaeum. Cluj-Napoca: Dacia, 2001. [74] Stăniloae, Chipul nemuritor al lui Dumnezeu, 114–125. Heidegger, Martin. “Despre esența [75] Ibid., 126. temeiului.” In Martin Heidegger. Repere pe [76] Ibid., 127. drumul gândirii, 446. translated by Thomas [77] Ibid., 128. Kleininger and Gabriel Liiceanu. București: [78] Ibid. Politică, 1988. [79] Ibid., 133. Lascu, Ioan. “Absurdul în viziunea lui Albert [80] Ibid., 134. Camus și a părintelui Dumitru Stăniloae.” [81] Ibid., 136. In Părintele profesor Dumitru Stăniloae sau [82] Stăniloae, Teologia dogmatică ortodoxă, consonanța dintre dogmă, spiritualitate și 1997, 2:137-138. liturghie, edited by Nicolae Răzvan Stan and Lucian Dindirică, 208–22. Craiova: Mitropolia [83] Ibid., 2:144. Olteniei, 2015. [84] Stăniloae, Chipul nemuritor al lui Dumnezeu, 198. Popescu, Ion. “Ființă și timp la Martin [85] Ibid., 199, 202. Heidegger și Dumitru Stăniloae.” In Părintele [86] Ibid., 204. profesor Dumitru Stăniloae sau consonanța [87] Ibid. dintre dogmă, spiritualitate și liturghie, edited by Nicolae Răzvan Stan and Lucian Dindirică, 56–71.

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Craiova: Mitropolia Olteniei, 2015. Rogobete, Silviu Eugen. O ontologie a iubirii. Subiect și Realitate Personală supremă în gândirea teologică a părintelui Dumitru Stăniloae. Translated by Anca Dumitrașcu and Adrian Guiu. Plural. Religie. Iași: Polirom, 2001. Russel, Norman. Fellow Workers with God: Orthodox Thinking on Theosis. Foundations Series 5. New York: St Vladimir’s Seminary Press, 2009. ———. The Doctrine of Deification in the Greek Patristic Tradition. Edited by Gillian Clark and Andrew Louth. Oxford Early Christian Studies. New York: Oxford University Press, 2004. Stăniloae, Dumitru. Chipul nemuritor al lui Dumnezeu. Craiova: Mitropolia Olteniei, 1987. ———. Iisus Hristos, lumina lumii și îndumnezeitorul omului. Edited by Monica Dumitrescu. București: Anastasia, 1993. ———. Iisus Hristos sau restaurarea omului. 2nd ed. Craiova: Omniscop, 1993. ———. Poziția domnului Lucian Blaga față de creștinism și Ortodoxie. Edited by Mihai-Petru Georgescu. București: Paideia, 1993. ———. Spiritualitate și Comuniune în Liturghia Ortodoxă. Craiova: Mitropolia Olteniei, 1986. ———. Teologia dogmatică ortodoxă. 2nd ed. Vol. 1. 3 vols. București: Institutul biblic și de misiune al Bisericii Ortodoxe Române, 1996. ———. Teologia dogmatică ortodoxă. 2nd ed. Vol. 3. 3 vols. București: Institutul biblic și de misiune al Bisericii Ortodoxe Române, 1997. ———. Teologia dogmatică ortodoxă. 2nd ed. Vol. 2. 3 vols. București: Institutul biblic și de misiune al Bisericii Ortodoxe Române, 1997. ———. The Victory of the Cross. Kindle Edition. Oxford: Fairacres Publications, SLG Press, 2014.

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The Transcendence in Lucian Blaga’s Philosophical Thinking

Fr. Lect. Stelian Manolache, PhD Faculty of Orthodox Theology, Ovidius University of Constanta Romania

Abstract: On the occasion of the conference within a new Metaphysics that would allow on Transcendence and Immanence - a topic access to Transcendence and to the wonders buiding on the dialogue between philosophy and beyond. Postulating the existence of certain theology in the modern and post-modern time faculties of Conscience, his Metaphysics -, among the produced subjects, a discussion would become, according to the Theory of was held on the role played in respect with this Transcendence, a must for the human spirit; dailogue by the inter-war famous philosophers, a proof for his approach would be the great such as Lucian Blaga and Dumitru Stăniloaie. philosophical systems of the world, from the Below, we will present the issue of Transcendence antique to the modern. according the the philosopher-poet Lucian Blaga’s vision; his vision is tructured into a Keywords: metaphysics, Transcendence, post- Trilogy in his work: The Trilogy of Knowledge - modernism, Trylogy, Lucian Blaga, Dumitru The Dogmatic Aeon, The Luciferic Knowledge, Stăniloaie The Transcendental Censorship - The Trilogy of the Culture - Horizon and Style; The Mioritic Space; The Genesis of the Metaphor and The I. Preliminaries Meaning of Culture - and The Trilogy of Values In the constellation of the Romanian and - Science and Creation; Magic Thinking and European culture, the philosopher-poet, Religion; Art and Value. In these trilogies, the dramaturg and diplomat, theologian and philosopher - poet elaborates, from an original professor Lucian Blaga (b. 9-th May 1895 - metaphysical point of view, on the dimension d. 6-th May 1961) stands in prominence by of the knowledge of Transcendence - which he developing, within the culture and knowledge, would define in in The Horizon of Mystery and an original cosmology of the Neognostic kind. Revelation. His vision will be addressed in a new Advancing along the path of other Romanian theory of knowledge, which the philosopher- philosophers and physicists who approached poet Lucian Blaga would distinguish as the Transcendence issue - such as , Paradisiac knowledge and Lucifer knowledge,

Session 2. The notion of “Transcendence” in the Philosophy eISSN: 2393-1744, cdISSN: 2392-9928 and Theology - 123 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology author of The Phycho-physical Parallelism in saw as true obstacles against the absolute 1905, Ștefan Lupașcu, author of The Antagonism knowledge, Lucian Blaga would assert that, from Principle and the Logics of Energy, printed the point of view of the dialectic logics, these in 1951, or Mihai Drăgănescu, author of The would not stand for trespassing the rightful Depths of the Material World printed in 1979 thinking under the condition of accepting a and The Information of the Matter, printed in new dogmatic method, philosophically (re) 1990 - Lucian Blaga would approach the delicate valorized, this new perspective being conceived issue of Transcendence within a new theory as something irrational / paradoxical - or, in other of knowledge. As a philosopher of culture words, a mystery. In the following text, we will and knowledge, Blaga would address the new elaborate on this knowledge of Transcendence. theory on knowledge from the point of view of the idea of mystery or that of our existence II. The Transcendence issue at Lucian within the horizon of mystery [1]; this is the first Blaga. time in the history of research when one tries to determine the role fulfilled by the idea of Poet, philosopher and dramaturg, theologist, mystery in the edification of human knowledge. teacher and diplomat, Lucian Blaga is the author Mystery is not, for the philosopher-poet, of a monumental oeuvre, remarkable first of Mystique, but supreme precision and exactness all as a philosopher of Culture and Knowledge. of his philosophical thinking. In this respect, He is the author of a speculative cosmology of he elaborates several variants of the idea of a Neo-Gnostik kind. His system is characterized mystery camouflaged - inclusively - in the Kantian as an attempt to answer the fundamental thing in itself; Blaga’s philosophy relies on the existential questions “Who am I? Where do two Kantian coordinates of Transcendence I come from? Where do I go? or, To whom and Transcendentality which he (re)interprets do I relate?” starting from the interpretation from the point of view of the Transcendental of the knowledge about the Transcendental Censorship and the Transfigurative Antinomies. Censorship and the Transfigurative Antinomies If in his Transcendental Censorship, part of his of the Great Anonymous one - elements that will third volume in The Trilogy of Knowledge, the prove definitory for the edification of the Blagian philosopher-poet Lucian Blaga tries to postulate cosmological system. the sense of Metaphysics by appealing to Metaphysics - considering transcendence as In A Sketch of a Philosophical Self-presentation being in a dialogue with our conscience, taking [2], Lucian Blaga writes, speaking on the the form of The Great Anonymous One who architecture of his philosophical system that it would not concede absolute knowledge - for retains a symphonic character, and it is not the we would be in danger from the cosmic anarchy system of a sole idea, but it is build much like a raised between Transcendence and Conscience; church, with several domes. In his development, by means of the transfigurative antinomies, an he comprises several leit-motifs / main themes - access into Transcendence becomes possible, such as mystery, knowledge, Transcendence, by drawing illuminating arrows into the darkness stylistical factors, transfigurative antinomies - of the Transcendence, for us to revel upon the which are reiterated from one study to another, marvels of the realm beyond, though unable alternating and rhythmically completing one to stride it. Postulating the existence of certain another, around the core idea of Mystery. His faculties of Conscience which force us into work embraced the form of a Trylogy, transcending existence in a way, Metaphysics circumscribed to the Kantian coordinates of would thus become, in the acceptance of the Transcendence [3] and Transcendentality [4] and theory of Transcendence, a necessity of the is structured into the The Trilogy of Knowledge - human spirit. Contrary to Kant’s classical vision The Dogmatic Aeon, The Luciferic Knowledge, on antinomies, which the German philosopher The Transcendental Censorship - The Trilogy of

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 124 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.11 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the Culture - Horizon and Style; The Mioritic inaction of his revelatory ability - consists in the Space; The Genesis of the Metaphor and The fact that he argues in favour of the existence of Meaning of Culture - and The Trilogy of Values - certain faculties and predispositions of the Science and Creation; Magic Thinking and Conscience, which open a path towards Religion; Art and Value. In these trilogies, the Transcendence. Metaphysics would represent philosopher - poet elaborates, building on precisely such an effort to draw illuminating certain definitory ideas, on the philosolhy of arrows into the darkness of the Transcendence, Culture and Knowledge, from an original for us to revel upon the marvels of the realm meyaphysical perspective, defined in the horizon beyond. With all these positive assertions, of Mystery and Revelation. Blaga himself would Lucian Blaga says, with the aphorisms in his book define his philosophical construction as an The Discobol, that Metaphysics, intending to be abysmal noology, that is, a theory of the an absolute revelation, manages to be, actually, unconscious mind, wherein the Transcendence only some creation. In this context, Blaga’s or what lies beyond our world would be philosophy starts, in his Trilogy of Knowledge, discussed within a new theory of knowledge, from the postulation of two horizons of which, in his Trilogy of Knowledge, he would knowledge on Transcendence and on divide into a paradisiacal knowledge and a Immanence, very different horizons, between Luciferic knowledge. For Blaga, Transcendence which the life of the human beings may occur. can be reached starting from certain faculties These are defined by him as the concrete horizon and predispositions of the consciousness, using of the sensible world - in which man, as a practical metaphysics which was and stays a permanent being, acts in order to preserve oneself and for leap into Transcendence. Unlike the philosopher the aim of the daily comfort - and the horizon of Immanuel Kant, for whom Transcendence is mystery aiming at the revelation of the latter, identical to the undifferentiated thing itself, for which can only be fulfilled within the horizon of Blaga, Transcendence is a summum of dormant the spiritual creation. By means of the latter, mysteries. These dormant Mysteries are an man aspires to get the meanings of his existence original point of view of Blaga’s which, by means as a creator of myths, religions, art, metaphysics, of the new kind of knowledge which he calls social and ethical conceptions [6]. Therefore, for Luciferic, one may know, actualize, make Lucian Blaga, all the creations of culture are as permanent and potentiate them, making many spiritual seals of some structures variable possible a passage from the realm of the sacred from one community to another and from a into the realm of the immanent. The system historical time to another, being universally which Lucian Blaga has conceived has for present in the human unconsciousness, as some support axis for his philosophical system, the force lines of a stylistic field, specific for the appeal to the Kantian coordinates of language of each people [7]. This is generated by Trancendence and Transcendentiality, which he a combination of abyssal categories which would (re)consider within the transcendent subsequently moulds all creations, the scientific censorship topic - a topic on which he would one included. Not incidentally, if Immanuel Kant debate in connection with the Kantian limits built his philosophic system starting from Isaac established for the intellect concerning the act Newton’s modern physics, Lucian Blaga’s of knowing - and of the transfigurated philosophy would make one step forwards antinomies, corresponding to the antinomies in appealing to the quantum physics and Albert the Critics of the Pure Reason. Blaga’s originality, Einstein’s ideas, formulated in 1905, the latter compared to the great German philosopher - to seeing the light as dual, wave and particle in the whom Blaga is reproaching that he establishes same time. Concerning the mystery and the an absolute limit [5] for knowledge in front of issue of Transcendence, in his aforementioned Transcendence, incurring on the destiny of the work A Sketch of a Philosophical Self-presentation, human being by condemning the latter to the Lucian Blaga will confess that, “I have tried for

http://dialogo-conf.com Session 2. The notion of “Transcendence” in the Philosophy and - 125 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the first time to establish the role which the idea categories of the cognitive receptivity describe (of mystery - author’s note) has in the elaboration and explain facts, the abysmal categories of the human knowledge. Both in The Dogmatic constitute the frame within which man’s creative Aeon and in The Luciferic Knowledge, I have thinking and imagination are moving. In other strived to offer a kind of logical analysis, almost words, mystery is the core of the human mathematical, about the idea of mystery” by existence rising in us with its originary force and means of analogical transfer from Existence to as permanence within the comprehensive Transcendence. In other words, mystery is a metaphysical order [9] of a new beginning. But, universally present and permanent category, by how can the revealing of mystery be achieved, of man’s specific way of excising … the horizon of the Transcendence par excellence? Effectively, mystery depending on the human being’s this occurs, only metaphorically [10] and in conscience, the latter being identified in the stylistic patterns [11] / abysmal categories which cultural creation, seen as a complementary retain the feature of converting the mystery into dimension of the specifically human way of the revelatory metaphors of the transcendental being. Man will only be truly fulfilled, writes censorship and the transfigurated antinomies. Lucian Blaga, within the horizon of mystery An instance of transfigurated antinomy is the because “the human conscience is only fulfilled Dogma of the Holy Trinity where God is seen as in the moment when this horizon declares itself One Being as well as multiplied in Personal into it”. Moreover, by means of his cultural manifestation within History. But this theological creation, an activity only specific to man, seen as dogma, says Lucian Blaga, can be deprived of its an attempt to reveal the mystery of existence, all theological layer leaving only its intellectual human structures will be involved, the organic, structure which can become, by means of a the soul, the spiritual, which would not produce dogmatic formula, a type of universal thinking culture if they were not serving a certain which also appeared in the precise sciences ontological way of being, that is, in the service of about Nature [12]. For that, he argues that „over the existence within the horizon of mystery and the latter decades, theories of a new structure for its revelation. In other words, a profound appeared in different scientific areas. These difference of ontological nature resides between resulted into a revolution for the scientific the two kinds of knowledge [8], meaning the thinking while, in the same time, new issues have protrusion of the knowledge into the realm of arisen for philosophy. We do rise to the occasion the macrocosmic and microcosmic to confess about the analysis of the dogma in transcendence, thus overcoming the limits of connection with the bewilderment arisen within the existence. If by means of the first kind of ourselves by the very theories in question [13]. knowledge a need is fulfilled, regarding self- preservation and comfort, in the second one, Among the Blagian transfigurated antinomies knowledge springs from the cultural creation, [14] offering a transition from the realm of sacred edified by means of the intervention of the to the world of profane, we may quote: 1- Light aprioric structures which point out at the special and nighttime, where the functions of light in the quality of man as a creative spiritual being. The Blagian work are declared by their cosmological former kind of knowledge becomes possible dimension, themselves reveling antinomies such thanks to the categories of the cognitive as cosmologic / demiurgic, building on the valor receptivity, whereas the creation will be modeled of the light of the first day and the darkness of the by categories of the creative/illuminating non-created; the Paradisiac knowledge and the spontaneity. If the former belong to the Luciferic knowledge, „accentuating the latter’s conscience, the latter belongs to the impact on the human being; 2- the archaic village Unconscious, whence the name abysmal for the and the idea-village; the former ppearing full of categories of the knowledge, categories shaping fairytales, magical traditions and customs, the a stylistic matrix specific to each area. If the latter appears in the ideatic conception of the

Session 2. The notion of “Transcendence” in the Philosophy and http://dialogo-conf.com Theology - 126 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.11 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology atemporal village, lying at the core of the world, and parapsychology, these phenomena, dualist an axis mundi acquainting with the heavens as in their manifestation, contradicting the laws of far as the transcendent censorship would allow` the usual logics and continuing to be mysterious, 3- soul and body; this contrast rather stands which renders the dogmatic formula with for complementarity, for spiritualized love veridicity, as a new way of knowing - whose overwhelms the soul, illuminating the sinning arrival was heralded within the exact science of body; 4- „the blue dome ” and „the aherontic Nature [16]. Precisely these theories, of a new wave” symbolizes the antinomy heavens/ structure, led and ascertained our philosopher trancendent and the transience of life, captive in of Lancrăm in his considerations on the role the Great Passage; 5- The Star - Earth” and the of the dogma and the minus-knowledge in the ”destiny -star; the planet Earth a representation revelation of Transcendence. The opposition of the sacred mountain, in solidarity with between the Paradisiac knowledge and the the planet, and the destiny-star, influencing Luciferian / scientific knowledge, between the human life by means of the zodiac. The minus knowledge and plus knowledge, transfigurated antinomy is manifest in the detail will be developed through a new logical- offered in The Chronicle and the Song of Ages, epistemological structure. Unlike Kant, for when the mountain would not help Isidor Blaga, whom Transcendence was the undifferentiated the writer’s father, to get cured from the terrible thing itself, Blaga breaks this Transcendence condition of consumption, incurable at the time. into an infinity of particular mysteries. In other 6 - Poetics of Tranquility - where Blaga stresses words, the Paradisiac knowledge, the very that words cannot express the Absolute, the existence as is, becomes for Blaga a particular censorship effecting upon the stylistical level. case of Transcendence, by means of the latent In this thinking context of Blaga’s development, mysteries which could be opened by means of Blaga asserts that there are certain faculties the Luciferic/scientific knowledge. By means and predispositions of the conscience which of this new kind of Luciferic knowledge, the open for us a gate toward Transcendence, the latent mysteries are continuously actualized, Metaphysics [15] becoming, in the acceptance permanentized and potentiated. If the Paradisiac of the Transcendence theory, a must of the knowledge reduces the dynamis of the mystery, human spirit, whence the proof by the great the significance of the Luciferic knowledge philosophical systems from antiquity to our time. renders the mysteries [17] with new dual-quality variations, within the new either - or kind of Unlike Kant, who acknowledged the dialectic thinking. This is why the philosopher adventure of Reason in order to define - poet would be an adept of the dogmatical Transcendence, as an impossible adventure and position, because by means of the latter, the incoherent due to antinomies - according to author explores the perspectives of a new way Newton’s vision of Physics - Blaga says, on the of thinking, which advances non-intuitive ideas contrary, that antinomies are not an argument defying the actual requirements for inteligibility. against metaphysics as violations of a correct He calls such non-inuitive ideas antilogical and dialectical thinking - a fact advanced by quantum antiactual [18]. Through his approach, Lucian physics - thence, the only problem is not Blaga renders knowledge, by means of direction, discovering and defining them, but preserving with a double meaning, as minus-knowledge the paradoxically spectacular nature of their and plus-knowledge. Unlike the plus-knowledge existence. And again, unlike Hegel - with whom, which aspires to reduce mystery, the minus- world is contradictory, therefore antinomical, knowledge aspires to an utmost potentiation of Transcendence having to be something non- mystery, by exercising that kind of intellect which contradictory, something like an absolute he calls extatic [19], the radicalized mysteries of identity - Blaga would advance his new point of the minus-knowledge being irrational because view by means of examples from microphysics they are antinomic in their very formulation.

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Conclusions the realm of the Divine who should open itself. In other words, the mystery of Transcendence A first conclusion to be inferred from the should not be just scrutinized, but admired and, aforementioned work is that Lucian Blaga even more so, lived in. attempts, for the first time in the Romanian philosophy, to draw a forced priximity between Philosophy and Theology in respect with the References delicate subject of Transcendence. In edifying [1] Acad. Al. Surdu. Vocaţii filosofice româneşti, his project, he starts from the appeal of the Bucureşti: Ed. Academiei Române, 1995, Kantian philosophy, which he tries to overcome 112-113. starting from the new resulst brought about by [2] Lucian Blaga, „Schiţa unei autoprezentări the Quantum Physics, which reasons along the filosofice”, Bucureşti, 1938 in Acad. Al. dialectical categories either - or. Unlike Kant who Surdu, Vocaţii Filosofice Româneşti, 112. had established an absolute limit to knowledge [3] For Immanuel Kant, the Transcendence it in respect with Transcendence, about whom the equivalent of the world beyond, being one should remain silent, Blaga postulates the an absolute limit of knowledge, thence a exisence of certain faculties of the conscience postulation of the idea of immortality, God which forces us to transcend the existence, and freedom. the new metaphysics advanced by Blaga, as a [4] For the German philosopher Immanuel Kant, theory of Transcendence, being a necessity for Transcendentality stands for what is beyond the human spirit. Likewise, - and against the our world, within the conscience, which has German philosopher, with whom the antinomies no longer any direct Kantian equivalence. become the unachievable leap in the adventure [5] Acad. Al. Surdu, Vocaţii Filosofice româneşti, of Reason toward defining Transcendence - 107. Blaga says that those antinomies, which he calls [6] Mircea Flonta, „Locul istoriei şi filosofiei transfigurated antinomies, do not stand for ştiinţei în sistemul lui Lucian Blaga” (Engl. trespassing the rightful thinking. In this respect, transl.: The place occupied by History and he would exemplify, throughout his oeuvre, the in Lucian Blaga’s System”, in „Opera Filosofică blagiană” several types of transfigurated antinomies, (Engl. transl.: Lucian Blaga’s Philosophical which are sustained by means of microphysics Work), Tg. Mureş: Ed. Ardealul, 2015, 215. and parapsychology. What we should notice [7] Cornel Moraru, „Aformismul ca is that there is no such thing as an enstatic hermeneutică a misterului” (Engl. transl.: The intellect and an extatic intellect, as Blaga Aphorism as a Hermeneutic of the Mystery), thought and, therefore, neither Paradisiacal in Opera Filosofică Blagiană (Engl. transl.: and Luciferic thinking. Actually, there is not a Lucian Blaga’s Philosophical Work), 319; case for a new kind of knowledge, but for that Archie J. Bahm, „Stilul şi problema unităţii kind of knowledge stopping in front of another şi pluralităţii” (Engl. transl.: The Style and kind of phenomena, i.e. of the transcendent the Problem of Unity!, in Opera Filosofică and the transcendental kinds. If Kant can be Blagiană (Engl. transl.: Lucian Blaga’s accused for not having insisted on considering Philosophical Work), 455. a research unto Transcendence, considering [8] Acad. Al. Surdu, „Actualizare şi potenţare la it an undifferentiated thing in itself, Blaga can Lucian Blaga” (Engl. transl.: Actualization be accused for that breaking Transcendence and Potentation at Lucian Blaga) and Ştefan Lupaşcu, in the „Izvoare filosofice” Journal, into particular mysteries that can be opened by nr 1-3, Tg. Mureş, 2006. means of the Luciferic kind of knowledge. A final conclusion would be that the poet philosopher [9] Vasile Muscă, „Metafizica lui Lucian Blaga în ipostaza unui ’’nou început” (Engl. transl.: Blaga speaks too much about something he Lucian Blaga’s Metaphysics in the stance should be silent about, more so when it comes to of a “new beginning”), in Opera Filosofică

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Blagiană (Engl. transl.: The Blagian Philosphic Work), 361. [10] Rainer Schubert „Metafora şi tehnica” (Engl. transl.: Metaphor and Technique), in Opera Filosofică Blagiană (Engl. transl.: The Blagian Philosphic Work), 503. [11] Archie J. Bahm, „Stilul şi problema unităţii şi pluralităţii, in Opera Filosofică Blagiană (Engl. transl.: The Blagian Philosphic Work), 455. [12] Mircea Flonta, „Locul istoriei şi filosofiei ştiinţei în sistemul lui Lucian Blaga” (Engl. transl.: The Place of History and Philosophy of Science in Lucian Blaga’s System) , in Opera Filosofică blagiană (Engl. transl.: The Blagian Philosphic Work), 218. [13] Ibidem, p. 218 [14] Zenovie Cârlugea, „Lucian Blaga. Dinamica antinomiilor imaginare” (Engl. transl.: Lucian Blaga. The Dynamics of the Imaginary Antinomies), II-nd edition, Iaşi: Ed. TipoMoldova, 2013. [15] Vasile Muscă, „Metafizica lui Lucian Blaga în ipostaza unui ’’nou început” (Engl. transl.: Lucian Blaga’s Metaphysics in the stance of a “new beginning”), in Opera Filosofică Blagiană (Engl. transl.: The Blagian Philosphic Work), 361. [16] Mircea Flonta, „Locul istoriei şi filosofiei ştiinţei în sistemul lui Lucian Blaga” (Engl. transl.: The Place of History and Philosophy of Science in Lucian Blaga’s System) , in Opera Filosofică Blagiană(Engl. transl.: The Blagian Philosphic Work), 218. [17] Ibidem, p.217 [18] Ibidem, p. 217. [19] Ibidem, p. 217.

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The notion of “Immanence” in Philosophy and Theology This page was intentionally left blank DIALOGO 2.2; 133-150 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL Constanta, ROMANIA - 2016, March 3 the Dialogue between Philosophy and Theology

The philosophic paradigm as basis for early Christian doctrine of God’s immanence

Fr. Lect. Cosmin Tudor CIOCAN, PhD Faculty of Orthodox Theology, Ovidius University of Constanta Romania [email protected]

Abstract: In philosophy of religion the term Key words: immanence, God, worldly, of Immanence is mostly applied to GOD in religion, pantheism, deism, theism, philosophy, contrast to the divine Transcendence. This indwelling, omnipresence, differentness, to relation, as we will see here, it is not far from pervade, the truth since one cannot be without the other, however they are not to be put in contrast, but in conjunction. The one-sided insistence on I. Introduction about philosophic ideas on the immanence of God, to the exclusion of His immanence transcendence, leads to Pantheism, just as the Immanence? This is maybe the most one-sided insistence upon His transcendence, interesting tool any religion would like to have to the exclusion of His immanence, leads to at its reach and, moreover, all religious people Deism. These two can be separated, but the would enjoy having …Immanence would give consequences are great for human knowledge them the confirmation of their belief; a worldly and society; it is the two taken together that presence of God or anything from ‘above’ result in, and are necessary to Theism. But is totally the embodiment of religion main from the least complicated idea that even desideratum: God among His believers. Certainly the name of God is a manifestation of His this desideratum is a belief every religion has immanence contrasting with Deus absconditus, in its core doctrine, but unfortunately all these whose existence and name cannot be known or ideas about man cohabiting with his Creator are thought, theology and religion in general need not aiming for this world, but for ‘another’ one. to regard immanence of God as crucial for the This cohabitation is mostly possible in the after- acts of worship. What are the philosophical life, for numerous reasons, each highlighted background for Christian theology to imply the by one religion or another; e.g. the world is immanence characteristic for God’s existence unworthy of God’s presence, man cannot see related to His creation? – This is the main God and live, man-world are sinful, man has to question the present work tries to answer as an become more than that, a spiritual, enlightened overview.

Session 3. The notion of “Immanence” in the Philosophy and eISSN: 2393-1744, cdISSN: 2392-9928 Theology - 133 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology being in order to cohabitate with God, etc. Still, And also, facing the plethora of religious acts all these are maybe additional reasons besides of faithfulness cannot make this peremptory- what we can call as the main argument of all: God different-God nothing else but an impuissant is transcending to this world and He cannot be spectator – no guidance, no rewarding, and no incarcerated into any form of this world. ‘God’, communion. Furthermore, by the doctrine of as we all call the entity that have created heaven divine immanence religion fashions “its terminus and earth, even if It is worshiped for this act of a quo—the doctrine which beholds God first of creation – and such act of devotion, gratitude all present and active in the world, and sees in and recognition is a normal one, found also to not a possible substitute for Him, but animals or plants – It is also a different, outa the working of His” [1]. worldly being, one that stands against anything we know and can imagine in analogy with this Through this blinded road of neglecting universe. The crucial difference between God- immanence as godly characteristic we are the Creator and Its creation is that He cannot but doomed to a fortuitous, haphazard life – be as His creation, due to the fact that he makes either believing or denying God (as principle of everything in or out of him. Either way we existence) without His indwelling into our world cannot be as He is; being inside Him, makes Him and life we cannot have a right way of living larger – and we already know that quantum’s it . Immanence? – Indeed, religion would be laws differ from a superior level of existence utterly incomplete without it. On the other hand to a lower one; being outside of Him, this also Christianity is a religion emerged at the edge of leave us existential different to what is out there. two influential culture, Judaism and Hellenism. See, the problem in all these myriad of speeches Even if its system of thinking and expressing and assumptions is that always HE is out of the its belief was almost entirely influenced by world, indefeasible, peremptory, conclusively philosophy, the core of it was directed by beyond everything our reach, mindly, physically revelation and faith in Christ as Son of God, so or cognitively. What is more devastating for we cannot ever assume that Christianity is just religious people is that philosophers assert that another system of philosophical thinking in God has to be different in any kind from us, combination with spiritual presumptions. What therefor even spiritual we cannot ‘touch’ His we can presume in this regard is that the Church presence or understand His existence. But, in this Fathers have been influenced by philosophy of case, religion became utterly superfluous: it has the moment in major parts and this makes a no sense in loving, talking and praying to a God considerable philosophical background for the that is so emphatically different from what we Christian creed. How do we see this ‘philosophical (can) know. Moreover, the moral itself stands on background’? For sure this influence was not a thicker ground since a dialogue between man intended to make them believe in a certain god; and his supposed Creator is in fact impossible. in return they used the philosophical conceptions The without revelation is merely the and system of thinking to structure the mental man’s projection of his thinking and imagination; visualization of God they had already believed there is no “way” of serving God and live after in. This is the aim of the present paper, showing His Commandments if none is capable of the philosophical background of Christian early communicating with the other: Neither God, thinking of God’s immanence. nor man can talk, listen or feel the other one in any possible way. The sentiment of gratitude is II. Preliminar reasons for taking on this the only, lastly reason for religion’s existence, topic but it is not enough for making any discussion, debate or assumption that one religion is better In order to speak about God’s immanence we than the other, since none has the ability and real should understand first few preliminary elements possibility of making contact with the Creator. and the way in which they are accepted by the

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 134 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology philosophical thinking. While in modern world worship God. ‘religion’ is thought as „a detachable aspect of personal (and even of national) identity… III. Philosophical backgrounds of early as something largely personal or private” [2], Christian thinking over immanence a problem of if you believe or not, in antiquity religion was a structural, axiological function Historically speaking early Christianity may be and the only question was who to believe in, described by a parallel series of influence. “The show respect for and devotion to one deity or Roman world provided the outer circle – the another. The choice of a certain deity was driven governmental, legal, and economic context. The by the self-conceptualization of the world-man- Greek world provided the cultural, educational, deity relation, but the sentiment of worship was and philosophical context. The Jewish world almost ontological to everyone; not-believing was the matrix of early Christianity, providing was an act of denying your-self as human and the immediate religious context” [6], obviously being. That is why denying other’s belief was the greatest dependence it ever had, and so not a usual conduct in that world filled with on. From all these backgrounds I have chosen gods, one for every particular side of life and the cultural one, which conducted the Church worshiping a single god was also unacceptable. Fathers to understand and express God as a Only with Christianity spread came the Judaist being immanent to world-creation. Of course pretention of a one, single-existent and absolute this is not enough to explain and defend the God, and the denial of any other conceived truth and validity of Christianity as a ‘way of divinity. Started as a cult of ethnical designation, worship’ Christ, and not aiming to transform it Christianity had the spirit of minority, casted into a solid, rational and sober explanation of and rejected group, and this had many things the concept of ‘God’. to say about their way of living, believing and worshiping their only existent God. In order of explaining the terminology most important it is to find out how is actually A rational reproof was made that theology – understood the immanence in philosophy in as a rational discourse on the nature of divinity order to see if this concept fits the conception of – was not conceived “in temples or around God of the Christian faith, biblical and patristic. altars, but within the ancient academy” [3], as Immanence, meaning “existing or remaining a special branch of philosophy, and this give within” generally offers a relative opposition to philosophers the right to treat theology as transcendence, that which is beyond or outside. their doing and rightful activity, not to one of religious thinkers – “First Philosophy, Theology, Immanent (Latin in manere, to remain in) is or as we call it Metaphysics” [4]. “God” can be the quality of any action which begins and ends either a divinity to be worshiped or “a concept within the agent. Thus, the vital action, as well in as a part of a larger, ideally coordinated and the physiological as in the intellectual and moral rational system” [5]. The difference – for as far order, is called immanent, because it proceeds as we are concerned – between these two ways from that spontaneity which is essential to the of thinking God, while the later tends to be living subject and has for its term the unfolding “radically stable and transcendent, immaterial, of the subject’s constituent energies. It is perceptible only through mind”, the first needs initiated and is consummated in the interior of to be incorporated, necessarily immanent and the same being, which may be considered as sensibly touchable to become an object of a closed system. [7] This understanding over worship. And, to be honest, there is no (concept our material world in general raises a set of of a) ‘God’ for philosophers that deserve to be legitimate questions, such as is this system so worshiped, just as well as for believers there is shut in as to be self-sufficient and incapable of no need for any conceptualization to believe and receiving anything from without? — or can it

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 135 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology enrich itself by taking up elements which its He calls this balance the “invisible harmony of environment offers and which are at times even the universe”, which it considers “stronger than necessary, as nourishment is to the immanent the visible” one. Heraclitus opens understanding activity of the body? This is the problem which to transcendent compared and connected with the philosophies of immanence propose and the immanent world speaking of the One as attempt to solve, not only in respect to man divine and wise: “The One, the only wise, wants considered as a particular being, but also in and does not want to be called by the name of respect to the universe considered as a whole. Zeus.” Divinity is the universal reason (Aoyoq), It is, indeed, with reference to this latter aspect the universal law immanent in all things that that the controversy arose in ancient times and raises all things into an imitation, and causes it have never ended with a solid, proper and permanent change in the universe according to universal accepted solution since the answers universal law [9]. This conception of a universal came from metaphysics and theology, fields ordinator-of-all Reason will appear in the system ambiguous and suspicious of subjectivity. of Stoics’ thinking, who borrowed ideas of their cosmology from Heraclitus. [10] A. The term of “immanence” in various ancient But before Heraclitus, Thales (625-545 BC) philosophical views states that “all are full of gods”, i.e. a plural, mobile divine, with contradictory manifestations, For the ancient philosophy everything stood sublime or ridiculous, understood to be present under the sign of becoming and of the existential everywhere, immanent to the world and its movement; for Parmenides (510- ... BC) “nothing phenomena, boundlessness in their diversity. is a unit and something in itself, you could [11] No one will be able to detach from this never assign precisely something, in any way assumption of divine omnipresence in things, it would be... for there is never anything, but it beings and phenomena, since until Aristotle always becomes” [8]. In this context the many it had represented the being of which and questions raised by philosophers - e.g. There is in which all are made. The conception of the something else than the world that becomes? divine transcendence was not clear yet, so the There is something to be, i.e. which is always remanence of the divine being in all things, the same? If not, could we know something designed for the moment to be conceived only in-itself? and so on - have created all necessary in its immanence side, was considered as a conditions to postulate something’s still, eternal, pantheistic conception and philosophy that has transcendent and yet remaining in all things. conceived it as a naturalist-animist one. There is this something universal, equal to itself and immutable, which should be the benchmark Pythagoras (570-500 BC) moves the gravity both for a true and accurate knowledge center of the visible world on the shoulders of (epistemology), as for the being itself and for the material elements – water, fire, earth – on a more existence of everything budding (ontological). harmonized element of the world, found in all the observable structures, more abstract even than Because things and phenomena in our apeiron, the number. Through this abstracting world were perceived as both contradictory and replacement of the use of the “components and opposing – especially to man – all these for defining the physical universe (water, air, fire), observations led to the conclusion that the or with indeterminate mixture of them (apeiron), world is led by a certain , and the but with quantitative abstraction par excellence elements of the universe are in a constant – the number – associated with quantitative battle. Heraclitus (535-480 BC) believes that all proportions corresponding to harmony” [12] a these opposites are necessary, in spite of the new dimension of the transcendence become discordant forces between them, and that this visible. fight is creative, being immanent to the universe.

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 136 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

Along with Socrates (470-399 BC) the however unreal, to that everything is tending: it immanent principles of the world gained more is not only an epistemological principle, but also importance. In a dialogue with the priestess - in a sense somewhat unclear - an ontological Diotima Socrates is challenged to show whether principle, a principle of being. Therefore, it is the sheer beauty belongs to the things or is real in itself and subsistence [15]. “This is the only assigned by others? In other words is this reason why Eastern Christians theologians have beautiful, the absolute essence of beauty, been seduced into platonic thinking more than an essence “separate” from things or not? the Aristotelian did, when they explained the Coming through the interpretation of Plato’s, presence and involvement of God in the created the explanation assumes that this key-beautiful world (Sf. Gregory of Nyssa, Sf. Maxim the is not only a simple concept, but has objective Confessor, Dionysius, Sf. Justin the Philosopher reality [13]. But this debate gave birth to the († 165), Tertullian, Clement of Alexandria († 215- coexistence of transcendent and immanent, in 216), the great Alexandrine theologian Origen († the way that the Beautiful itself or the beautiful 254), Methodius of Olimp († 311) ) [16]. absolute is “separate” as it is real, subsisting, not in the sense that there is a world of its In the debate on (1) the link between being own, spatially separated from things. Thus, (general) and things (concrete) and (2) the according to the essence of Plato, beauty is (final) form of a thing, both these two great a reality beyond the subjective reality of the philosophers came with an own theory by which abstract concept – a subsistent reality, genuine they were made familiar and remained noted in and independent from particular. But, according the history of philosophy. The One, the Good to the same theory, if the essence of platonic is and the Beautiful are essentially identical for real, it must be somewhere, but not it is within Plato, and the intelligible world of forms owe us – as a result of perception and contemplation their being somehow to the One. The One itself, of ours, because this reality does not disappear though immanent to the forms, is transcendent with our disappearance – it is in fact within the in that it cannot simply be identified only flower that exists outside us. In other words, it is with forms, for it was „the Platonic belief in both transcendent and immanent, inaccessible preexistence of Forms and παραδειγματα to senses, perceived only by the intellect. the basis of which the particular things of the empirical universe had been fashioned, together with the biblical belief, at any rate concerning B. The debates between the two principles the fashioning of humanity, that God made man in „the problem of universals” [14]: The in accordance with his own image and likeness” transcendent divinity and its immanent critic [17]. When it comes to the Good as a principle Here is born this idea of universal (forms) of existence, Plato (428-348 BC) develops his which, although they intellectually have as realistic position about the subsisting essences, support for knowledge the contact, sensitive “separate” or transcendent. “We should not items, they do not reside in them, but over- assume that Good exists as an object among exist or they have subsistence for themselves. objects, like the sun exists as an object among Between the two “worlds”, separate existences, other objects.” On the other hand, because Plato there are an inseparable link, at least in regard states it clear that Good gives existence to the of the sensitive objects participating through objects of knowledge and, as such, the unifying imitation to the world of ideas. Thus arose and all-inclusive principle of essential order - Plato’s theory of Forms, but it has placed them, while he himself goes even beyond essential which are the cause of the essence of things being in dignity and power - it is impossible to (and, in a way, the very cause), outside the conclude that good it is a simple concept or even things whose essences are [18]. Through the use a non-existent purpose, a teleological principle, of terms like “imitation” and “participation”,

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 137 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology namely Plato clearly suggests the existence of final form, but that does not mean he was not a certain formal immanent element, a principle attracted to it, so Aristotle believes that this form of relative stability in the material things [19]. is included as virtuality ( δύναμις) or potency Contrariwise, Aristotle disagrees with his teacher in each individual’s matter, and the force with on these forms that are not fully explained in which it is drawn toward the fulfillment of its the Platonic theory regarding their relationship purpose, to the update of the latent potencies with the things themselves. Moreover, Platon by (ενέργεια) is just the need of the thing to attain chorismos (Greek = separation), avoided to point its immanent perfection (εντελέχεια). „Only in the realization of the form or essence immanent the act itself (en energeia) is the thing perfect. of the Good as the final cause of material The goal toward which the activity moves is the substance. Therefore, along with Aristotle entelechy (complete reality) of the thing.” [23] we have before a deeper understanding of Thus the attraction towards perfection is kept the wealth and merits of the material world, together with countless cases of unexpressivity because, through his doctrine of substantially of the update virtuality: “Each thing seeks its immanent, he is trying to achieve a synthesis of destiny, achieves its purpose, becomes what it the realities of the One and the Multiple – to a is, and, to some extent, achieve its full form.” multiplicity of elements within a species being [24] There is a goal toward which everything is found its unity in the possession of a specific moving – for example an acorn to become an similar form, although this ID is not a numerical oak. one. [20] Nevertheless Aristotle foresees the Being Disagreeing with this separation – between - inseparable from matter - as having the the beautiful thing, concrete, individual and quality of being transcendent (χωριστόν), to absolutely beautiful, seen by Plato as a true be separate, to become autonomous from subsistence – Aristotle (384-322 BC.) presents the rest – free from accidental individualized the essence (form) as immanent to things. Noting agents – of matter. The Matter, in Aristotle’s the paradox of understanding and life – that conception, is a full virtuality, because it can science has as its object the universal, but nature become anything, without being in a determined is, effecting immediately and directly, made up of way, nothing. Ontologically speaking, matter individual things or individuals: e.g. the medical can exist separate from properties, forms and science considers the “generic man”, but the updates; epistemologically though, it cannot be one who actually suffers and should be cured it perceived or known detached from any form is not the “Man” but only Socrates or Callias or due to its indeterminacy. Only in union with Maria [21] – in essence Aristotle definitively links a form (σύνολον, the individual compound) the essence and the forms of being with the may matter be the subject for knowledge, but substance of things. even this knowledge is not complete, because, out of the final perfect shape updated, the The Being (ούσία) is what the thing is in intermediate steps are not the essence of Being, himself, is the ‘what-is-it’ of the think, instead but what it can be known under the incidence the form (είδος) is both the configuration of the of present and sensation. But these contextual thing, and also its teleological cause, the purpose knowledge do not define the individual, but toward which it aims and is made for [22]. This they lead it to the fulfillment of its ultimate, way the (final) form of the thing is immanent immanent form; the contextual steps are not to it because this is the ontological goal toward essentially immanent, but accidental, external, which aims and by whom is attracted for the circumstantial. Το τι ην ειναι („ce-este-lucrul-în- fulfillment of the purpose of which it was created sine“, the essence, quod quid erat esse, what a (e.g. the pupa of a butterfly has the potency to thing was to be) will bring serious and fervent fly). It is true that there may be a lot of accidental discussions on a certain aspect of theology, later factors that disrupt or stop the thing to reach its

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 138 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology so controversial and almost impossible to reach evaluation as shown by the religious method with mind: how could the divinity (transcendent, of contemplation. “Contemplation, the perfect or at least different) “mix” (blend) with the expression of life and human happiness, by material, contingent and perishable world? How which man reaches divine heights, is not hence, could (divine) things that exists outside the in Aristotle’s ethics, an activity projected in a sensitive and even ration, mingle with them? world of transcendence”, but the act exclusively What bond may exist between them? Plato rational, which, realizing the coincidence with his tried to explain using terms like “participation” intellect, man access to his full humanity, “even or “imitation”, but Aristotle replies that “to if, paradoxically, being truly human is to update declare the forms as models <παραδείγματα> what is divine in him” [29]. Aristotle’s conception and say that other things participate in them of a ‚God’ was affected by his understanding means utter empty words and to call for poetic over universe. While the universe is perfect, metaphors” [25]. The answer is not of simple everlasting and human centered, his „God” was type because the consequences are equally a part of the structure of reality, at its pinnacle demanding in both cases. Whether we accept to be sure, but not outside it or its cause, not a the Aristotelian assumption and say that forms Creator in the biblical meaning, and definitely (beings things) are not separate from things not a person exercising providence or revealing or the Platonic idea that forms are models of his will [30]. The only idea connecting Aristotle’s sensory things, we will end up either taking think of a God with Christians’ is the related pantheism or deism. The compromise conclusion prime mover, relation sometimes overstressed would be to find / postulate an agent to trigger and we have to know why that is. This First Cause the movement of things participating to the that has produced the first everlasting circular eternal forms. Without the existence of such motion is the „Unmoved Mover, an eternal agent things participating to the eternal forms substance, purely actual, with no possibility remain void of becoming. Lucretius (Lucretius, of change or motion, purely immaterial, since 99-55 i.Hr), for example, would consider that matter is potency…capable of causing motion Nature had provided her own immanent “model (which Plato’s Forms, Aristotel says, were not)” for creation”, so that the “pattern for making [31]. If this is unchanging, immaterial and fully things” was not to be attributed any longer to actual, Aristotle posits it can only be one kind divine agency of some sort, much less to what of thing, a Mind. It is self-sufficient, for it didn’t Ovid called “the providence of God” [cura needed any external object to be the object dei], even if this phrase is taken as an “almost of its thought; „its thought must be intuitive, impersonal conception of the ‘Creator of the immanent, directed entirely to an object within world.’” [26] For Aristotle, however, this agent itself… in fact, the only object which it can have is the νους (ποιητικός) or the “active intellect”; is its own thinking” [32]. Upon this pattern of it, although belonging to the divine, is equal thinking the eternal Mind, one final conclusion transcendent (it has to think about itself, or can be postulated “that the Divine Mind has it would not be perfect), as well as imanent to no knowledge of anything outside itself” so it creation, helping it to consciously strive towards cannot think of anything else and also it cannot an ideal benchmark [27]. Another idea, adjacent move, as an active movement, nothing, even to this one, is that “the Divinity of nous is not a the first universal motion. And here Aristotle has melancholy evocation of an immemorial past, introduced the notion of entelechy, for Divinity when man had lived in familiarity with gods (cf. is the object of love and desire for all things and Plato, Philebus. 16 c), but instead (is) his effort they headed towards the Unmoved Mover in a to find his lost origin, in other words the future desire of imitating its perfection, in striving to of man always open, consisting of mimic the acquire the most perfect possible actuality and divinity, perfecting himself and the world around complete realization of their form. Therefore, them” [28]. However, it extends in a pantheistic the Divine Mind is immanent for itself and

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 139 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology transcendent to everything else, but the need generation and movement, there is necessary for realization of form is a condition immanent a limit [38]. But this limit is thus at the same to matter and all its objects. This statement of time a step forward compared to his precursor, Aristotle’s doctrine of causality and perfection of Aristotle managed to establish the reality of God will be retrieved later on in Christian thought the sensible world on a more solid base, by for it led to several attributes of ‘God’, such as the immanent teleology doctrine, that of the singularity for movement center (in despite of movement of all concrete, sensitive things to the the other 55 Unmoved Movers or Intelligences full use of their potentials [39]. invented in Metaphysics), auto-sufficiency, Regarding knowledge it is done only on impassible and so on. the universality of things, for no one, though The links between sensible things do not studying individuals, does not state general simply reduce only to mechanics or chemistry; upon the individual, but the species. they are much deeper and get to combine even Therefore Aristotle accepts the Platonic position internal forces, substantial [33], these links are of the universal existence in individuals, but not designed to create movement, the Aristotelian as an existence itself. This universal element is metaphysics core. “Everything that is subject identified as sensitive and vital immanence of to change (μεταβολή) is in a state of transition, thing which, together with its material, forms of passing in time from the potency to the that thing and is the intelligible principle of that appropriate entelechy; once completed, the object [40]. We cannot conceive the universal movement (κινεσις, cease its existence, making than through individual, the one and only true room for rest and to the form finally achieved.” existence, but the individual is truly a substance [34] As it regards to humans, he moves of some kind, because its “universal element, according to the overall Aristotelian teleology, the form of thing, that the mind abstract it in a threefold aspect [35]: circumscribed to the and conceives as the formal universality” [41]. contingent world with an immanent finality; Because this universal from things is the divine circumscribed to the political world (polis) for pattern upon they have been made, especially the collective good; and, as a rational being, he because thinking is made upon the universal, tends toward the supreme landmark, toward Aristotle supports Plato’s conclusion that the divinity, to complete its own fulfilment. Unlike the mind-intellect (νους) is divine, immanent and platonic Good, with self-existence, abstract and active in the world. She perceives the Being - transcendent, the good professed by Aristotle therefore the individual is not the Being, but is established as the absolute goal, toward the universal is. While the individual changes, which everything strives, but also immanent in gets destroyed, the universal is immutable – all things and beings [36]. We have to consider the specie remains when the individual is no this debate between the two great philosophers longer. From this stems both that the Absolute as an existential one, as well as an ontological Being is the model cause of essences, and also and eschatological one. From the Latin word that it is intelligible, perceptible and identifiable principium and its Greek counterpart αρχη could for the human reason. By entelechy’s theory, mean either “beginning” in the chronological of immanent, substantial form, he brings a sense, “first principle” in the epistemological substantial contribution to the philosophy of sense, or “ground of being” in the metaphysical nature that he sees as a hierarchy of species, and sense [37]. also corrects Plato’s conception of the idea that “immaterial form is intelligible, that the absolute Another limitation of Aristotelian act is an absolute intellect” [42]. We know that understanding is the finitude with which the Plato’s thought had a revival about the beginning immanent existence self-surrounds. Having of the Christian era [43], but Aristotle’s thinking nothing outside their existence, the material had a great influence over the Arab philosophers, things doesn’t last forever, and where there is

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 140 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology and the Christian theology from the end of XII than one of its part - man – nature itself receives century, especially through Tomas Aquino work conscience, God being the world’s conscience, a and his successors, spent a lot of time trying to conscience that is also material as its substrate. adapt the Christian thinking to correspond with „The universe is like a giant body with its own Aristotle’s theories. leading part. All parts of the universe are connected; thus, what happens in one place C. Other profound influence on Christian is affected by what happens elsewhere.” [46] thought All the elements of which the material world appeared from proceed from divinity and, at Another source of inspiration for Fathers and some point, dissolve back into it; the Divinity’s Christian writers was the thinking and writings body is matter, subtler and denser, but that from of (301 BC - 150 AD), according to which it is made also the world. [47] “The matter which the world is based on material discernible is impregnated, infused with the universal principles, but with fire as stimulating element rationality, called Destiny by some, immanent and divine reason (logos) – a visible influence into it like the seminal virtue in a seed.” [48] from Heraclitus of Ephesus’ ideas. Appeared in Thus Stoicism is positioned transversely to the early Hellenistic period (late fourth century the spiritual doctrine of a transcendent God, BC), Stoicism was extended to the imperial age completely different from the created world of ancient Rome (III century AD) [44]- It was the and positioned accordingly beyond it. For first source of absolute immanence. The Destiny philosophers like Zeno of Cittium or Epicur God was the form of world’s organization and of each is always immanent, equaling God with the thing or event; even if this understanding led to totality of the universe, deeply contrary with , it justified though an acknowledgment Christianity. This is also the principal difference of the existence of an invincible power, that between the Platonic demiurge and the Stoic “orders and governs everything in the universe”, god, his immanence: „he exerts his providential by being the “world reason or the law of all activity from within the matter it molds and things”. This implacable fatalism overcomes manipulates” [49], being the material, formal, the chance and chaos of previous thinking and, productive, and final cause of everything, its even if leaves no room for human free will, “seminal logos” (gr. λογοι σπερματικοι or he demonstrates the immutable lawfulness logoi spermatikoi). The idea of these rationes standing in the nature of things over which there seminales will be further developed to is no other control than the law itself and the and incorporated into Christian raison d’être of the thing. The Stoics rejected not thought through writers like Athenagoras of only the Platonic doctrine of the transcendent Athens, Tertullian, Gregory of Nyssa, Augustine universal, but also the immanent universal from of Hippo, Bonaventure, and Albertus Magnus. Aristotle’s theory. For them there is only the After Socrates, Plato, and Aristotle, absolute particular and our knowledge is a knowledge immanence regains its strength through stoics, of particular things objectively existing. What especially Zeno of Cittium (333-262 BC), who enchained the particular objects and actions was gives it its clearest expression, matched only by the Destiny, an irresistible power, implacable the philosophy of Spinoza, called the “prince of designed as a chain of causes and effects, that philosophers” by G. Deleuze for his theory of “orders and governs everything in the universe”, immanence. the “world reason or the law of all things” [45]. Anyways, the rejection of stoicism and The active principle is the divine intellect epicureans was a constant for Christian writers or divinity, which, in his providence, has done at that time and for that particular reason. Still it everything for the good of man. And because provided strong concepts for Christian theology, the whole - nature - cannot be more imperfect such as Logos, Spirit, and conscience. [50] For

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 141 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology example, Clement of Alexandria, a consequent ‘god’ that have no clear trace in earlier . follower of the Platonic ideas, refines the Having bodies (Σώματα), and not that that they concept of Logos, the principle of true Christian are ‘incorporeal’, (άσομάτους) is a case for gnosis, and condemns the immanence of God distinguishing between principles and elements, the way stoics saw it, teaching of a transcendent where it is clear that the elements are bodies God, self-sufficient and abstract, unable to with a form, and the principles being devoid of be thought, impossible for human power of any form [56]. In this regard Zeno argued that expressing God [51]. Yet, besides the general ‘that which is devoid of body . . . cannot act or be rejection of stoic’s idea of a god, the conception acted upon’ (Cicero, Ac. Post. 1. 39) as another of his immanence was preserve in bigger part reaction, this time to god’s impassivity and self- in the Christian cataphatic theology, especially sufficiency projected by the Aristotle’s Mind- when Neoplatonism resume the ancient debate Cause. This extra argue has to be assumed since of universals later on. For example, Origen Stoics made a distinction between ‘solid bodies’ will retrieve the Stoic expression of logoi (three-dimensional, geometrical entities) and spermatikoi, unfold their materiality and use it ‘incorporeal entities’, a body ‘that which acts as ‘ideas within the mind of God’ and ‘powers of or is acted upon’. In the latter category there the Logos’ that are immanent in the world [52]. are also god or reason as ‘efficient body’ or active (involving ‘power’, διναμις), and matter D. Questions and limits for God’s immanency. as ‘passive one’, along with other incorporeal The ‚Body’ of God bodies, e.g. void and place. This is also a logical reaction to Platonic incorporeal entities, which Given the immanence of God in Matter, says that the capacity of acting or being acted the first question arises of how God is to be upon is a capacity of the being in general, not distinguished from matter? This question of bodies. “I suggest that everything which requires a special look into the physical has a power of any kind, either to produce a mechanism by which God is present in matter. change (ποιειν) in anything of any nature or to For Epicureans and Stoics “God crosses over the be affected (παθειν), even in the least degree whole matter” [53] and the nature is absorbed by the slightest cause, though it be only on one by divinity since god has a material body, and occasion, has real existence (οντως ειναι)” [57] his spirit indwells in the whole universe [54]. . The bottom line is that the world (Kosmos) is This is the particular aspect of the Stoic’s idea a coherent organism, interpenetrated by Nature of immanence that must be highlighted here. (phisics) and God – a pattern of meaning that is It is possible that it hasn’t been understood like like a ‘designing fire’ or light, giving rise to the that at the time Christian thinkers got in contact concepts of divinity immanent in the universe with it. In general, the Stoic god was bound to and cosmic order conducted by It moreover since be material and to proceed from the matter, Stoic god hasn’t two parts, a body and a spirit. In but “this reductive materialist view does not their thinking god’s body is spiritual, with ethereal coincide with what the Stoics actually claim or constitution, for god is spirit, incorporeal and it with anything they are logically committed to. indwells the material body of universe. This also On their view, which is anti-materialist, both makes the particular conception of Stoics over god and matter are bodies (σώματα, n.n.), but human soul, conception also drawn from them nevertheless they form an irreducible pair.” [55] by Christian thinkers. “The human soul is in some In conclusion, their particular view is neither a degree derived and drawn from a source exterior materialist – god one with the matter- to itself. Hence we understand that outside the nature –, nor a strict dualism, distinguishing human soul there is a divine soul from which god from matter as two different realms as in the human soul is sprung” [58]. But this is not Platonism. The point is that corporeality and the best part of the conception on human soul, immanence in matter are features of the Stoic instead they figured that it is a body it-self that

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 142 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology pervades the mortal body. The human souls governing principle could be viewed as a ‘person’ are made of the heavenly substance, aether with purposes and intentions: providence could (air and fire), making it a bodily (corporeal) be identified as ‘the will of Zeus’ [62]. substance, which was believed to be a hot, fiery breath [59] [pneuma] that infused the E. Neoplatonism and God’s immanency physical body. This was a crucial concept of Stoic both physics and psychology, took as it was by Neoplatonism is a modern term used to Christians. Unlike atomists that fragmented the designate a tradition of philosophy that arose universe and its matter into tiny pieces spread in the 3rd century AD. Typical for a period of in the void, the Stoics ‘argued for a continuum Even if Neoplatonists were heavily influenced theory which denied the existence of void in by Plato, they had also been influenced by the cosmos. The cosmos was seen as a single Christian thought as well as other philosophical continuum of pneuma-charged substance’ [60]. system of thinking, it is difficult to reduce the So the soul-body assures the life, the energy and school of thought to a concise set of ideas, keeping-together the material body, as Pnevma- making it a complex and syncretic current. As god is doing for the body of the universe. The its predecessors, Neoplatonism stressed on immanence of both soul for human body and transcendence, still the concept of immanence god for universe was in fact the only logical is also present in this syncretic thinking. Major conclusion drawn from the observation that role was played by its founders, Ammonius everything is kept together. Also the qualitative Saccas and Plotinus (204-270 CCE), , difference between individual substances, , notable thinkers in Muslims such as al- such as between a rock and a pool of water, Farabi, Avicenna and Moses Maimonides; Pico is determined by the degree of the tensional della Mirandola, Thomas Aquinas in the Middle motion of the pneuma pervading the substance. Ages et. ot., but we cannot make a foray on Understanding this immanence of god and each these important thinkers. Instead we will soul into matter and body will make us easier appoint some general lines on immanence from to comprehend the way Christian Fathers like Neoplatonism. For instance at the foundation of Gregory Palamas (1296–1359) when formulate Plotinus’ theory about nature stands the idea of the central principle of Eastern Orthodox universal animation: “the world is made out of theology, the real distinction between the matter due to its penetration by divinity through essence (ousia) and the energies (energeia) emanation…everything moves around because of God and how these energies pervade the of the eternal activity of the ‘universal soul’ ” creation. We know that this Christian teaching of [63]. God’s immanence unto the whole creation was Alexandria was the main metropole of a case of heretical and unacceptable division philosophy and the middle-point between Orient in the Trinity and suggestive of and Occident, a true center of Judeo-Hellenistic on behalf of Aristotelian Western scholastic, philosophy, culminating with Philo of Alexandria Barlaam of Calabria (1290-1348) in The Hesychast (c. 25 BC – c. 50 AD). Philo bases his doctrines controversy. on the Old Testament, which he considers as the It was precisely for this specific type of source and standard not only of religious truth God’s immanent formative principle of Stoics but in general of all human truth too. Considering that forbid the cosmic god to be eo ipso an the present topic Philo has persuaded a different impersonal god. As Zeno put it, He is “not just path, starting from this Judaic legacy he had ‘craftsmanlike’, but actually ‘a craftsman’, or inherited from a long and immutable tradition. even a ‘father’ [61], and for this particular quality To shorten it, we have to know that the main is recommended by his rationality – drawn from attribute Jews were boast much about it was the rationality of the cosmos - and providential the ‘election of God’ over all the others. Starting

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 143 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology from patriarchs, then prophets and until present gnosis trap of two biblical gods. “God and Logos time, Judaism is nothing more proud of but their are only conceptually, not actually separated”. state of ‘elected people’, through the fact that [69] Philo does not put transcendence and God chose Abraham and his kin to bear God’s immanence into contradiction, instead he teaching on Earth. This is a strong and long- suggests that “God is simultaneously wholly lasting feeling that I will develop more on the transcendent (as the ο ων) and wholly immanent second presentation at this conference, that in the world (in the form of an angel)” [70] that about Abraham’s revelation of God. reveled at the burning bush to Moses (Exodus 3). ‘God is not either transcendent or immanent; he Considering this Judaic remanence, Philo is both transcendent and immanent’. That way understood the highest God’s implication into he combine these two attribute of God, keeping creation as His providence and taking care transcendence for God’s existence-essence, over his election. “The power to combine the and immanence for His known attributes, e.g. teachings of the various opposites and even goodness. Regarding the specific role of Logos schools teaching was the main characteristic that Philo ascribes it, as ‘mediator and arbitrator’ of Philo” [64]. Therefore, he has combined the [71], between transcendence and immanence, idea of the ‘God in the highest’ with the platonic between creator and creation, via its attendant conception on matter, and so he ended up in a powers. This is a response to Aristotle’s gnostic mixture. “Consequently, his teachings impassible Mind, unable to feel goodness or care on relations between God and the world are for the creation. In conclusion, the key-theory on different from those of the Old Testament the conjunction between God’s transcendence essential. The Material Creation is not the work and immanence is based on the Old Testament of the Supreme Being; it would be dirty if it came God’s way of self-reveling, the ο ων (Exodus 3.14), into contact with it” [65]. From this platonic “He who IS”, ‘is at once the utterly transcendent point of view the immanence in the sense of and the one who is immanent involved in the indwelling did nothing of the kind. But the God’s well-being of his people’ [72]. care for Jews was not a thought that could easily left apart from cosmology and his conception on This conjunction will became the emblem of God. So he turns unto another possible aspect of Neoplatonism and it will also be transmitted to God’s immanence, the providence into a unified the Early Christian writers as it is. For Plotinus, ‘the doctrine [66]. His doctrine tries to reconcile greatest thinker between Aristotle and Spinoza’, the transcendence of God with His providence the highest principle is wholly transcendent, the by asking the questions why the transcendent One, an immaterial and impersonal force that God would exercise his providence for the is the ground of all existence and source of all world, and how can it be done. While to first values. [73] From this, Dionysius will conclude he answers with God’s inherent goodness and that God “is immanent in that he is immediately graciousness, for the second relates to Philo’s present in all things as all their constitutive doctrine of the Logos and the divine powers determinations; as Dionysius says, the being [67]. The reconciliation with Platonic view can be of all things is the divinity beyond being” [74]. seen in the concept of Logos; in Philo’s thinking On the other hand Proclus of Athens (412-485 “in its transcendent aspect, the Logos is related CCE), ‘the culminating point of the Neo-Platonic to God’s nature as the mind of God, and in its philosophy’ (Hegel), was eager to demonstrate immanent aspect, the Logos administers the the harmony of the ancient religious revelations work of the divine powers in the created world” with the philosophical tradition of Pythagoras [68], an idea developed further by Arians. But he and Plato [75]. He takes the Plato’s concept does not fall into this mistake yet for he thinks of ‘participated’ (μετεχομενα), an individual about God and Logos as a unity, not separately, property, and conjuncts it with a new one, since God is, in essence, One; he did not fall into the ‘unparticipated’ term (αμετεκτον), the

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 144 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology universal that is numerically one for all the [81] that came up with a different concept and instances and hence does not belong to any proposal for immanence. „Philosophy begins of them. All that is unparticipated produces from an image of what it is to think, whether that from itself the participated, things capable of be the grasp of ideal forms, the orderly reception being participated. [76] The particular thing of sense impressions, or the social construction with Proclus’ concept of ‘unparticipated’ is of the world through language. The concepts that it “will give something of itself” in which of a philosophy both build, and build upon, the recipient participates, and this “something that image. But if the history of philosophy is of itself” is none other than the participated a gallery of such images of thought – from the term [77]. Fascinated by Proclus, Dionysius the conversing Socrates and mathematical Plato, Areopagite describes God as the “pre-existent to the doubting Descartes and logical Russell – Cause of all life and being through Its bounty some philosophers have done more than stroll which both brings them into existence and through this gallery to add their own image.” maintains them” [78]. He denies the immanent [82] The Deleuzian new concept, named the characteristics Stoics promoted for the Logos, ‘plane of immanence’, rejects the idea that life so it does not possess outward shape, body or and creation are opposed to death and non- intelligible form but still it has another relation in creation. shaping the doctrine of immanence. Through the relation of the triad immanence, procession and The Deleuzian interesting element is reversion (monê-prohodos-epistrophê), called that, while almost everyone before him the “triad of triads”, Proclus underlines that has addressed the philosophical notion of “Every effect remains in its cause, proceeds from immanence in contact and in opposition to it, and reverts upon it” [79] for God is present the transcendence, Deleuze eliminates this to all things as the constitutive determination by opposition designs a plane of existence where which each is itself and so is [80]. immanence has no equal or opponent; this plane is a pure immanence an unqualified immersion or embeddedness, an immanence IV. The „Immanence” per se which denies transcendence as a real distinction, Cartesian or otherwise. Pure immanence is thus Until now we saw the main philosophical often referred to as a pure plane, an infinite ideas around god’s immanence that were field or smooth space without substantial or thought and might have been an influence for constitutive division. In his final essay entitled early Christian Fathers and writers. All in all these ‘Immanence: A Life’, Deleuze writes: “It is only ideas and many other that came further gravitate when immanence is no longer immanence to around the same principles of immanence and anything other than itself that we can speak of inhabiting the universe by God or his energies. a plane of immanence.” [83] Due to this there is Could it be possible to find something more, any certainly a first separations mental block, namely different theory that could help us understand the inability to understand what is immanent even more the concept? and nail, because, in a metaphysics consistent After centuries in which the resident with Spinoza’s single substance (God or Nature), conception of God was entrusted in philosophy immanence is not immanent to substance but to transcendence (by Descartes or Kant), rather that immanence is substance, that is, another philosopher, Baruch Spinoza (1632-1677) immanent to itself. Pure immanence therefore dedicated his thinking to restore immanence, will have consequences not only for the validity but it was in the same direction –he was called of a philosophical reliance on transcendence, ‘the prince of philosophy’ for his theory of but simultaneously for dualism and . immanence by G. Deleuze. His influence made In this system of reality nothing meta-physics a good impact over Gilles Deleuze (1925-1995) will ever be or be thought (dualism), nor as

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 145 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the primary condition of unilateral subjective Secularism and the Future of Immanence’, is mediation of external objects or events decisively for decoupling any such association (idealism). Thus all real distinctions (mind and between immanence and secularism. It does body, God and matter, interiority and exteriority, this precisely by articulating immanence as a etc.) are collapsed or flattened into an even third and occluded possibility that troubles consistency or plane, namely immanence itself, the very coordinates around which such that is, immanence without opposition [84]. debates are constructed. Indeed, by insisting In that plan of immanence even immanence that immanence is not simply something that cannot be thought, explained or conceived, supersedes the religious and delineates the since there is nothing else but it. When there is secular, but constitutes a break with a dominant solely you, you cannot define yourself as being form of secularism itself, Barber forces us to or existence, and it is most likely to ‚become’ rethink some of the basic concepts operative in unaware of yourself; your conscience will contemporary theology, religious studies, and literally become unconscious in a non-personal philosophy of religion” [85]. existence. Pure self-existence equals with non- existence, therefore pure immanence denies For this particular point of view on immanence immanence per se. So, pentru a nu mai lungi everything Christian theologians thought vorba, the ontological argument can be apply about it is different. From the impossibility here to understand that immanence exists just of transcendence to the new acceptance of because we can speak about it, and therefore it the term of ‘becoming’ [86], everything stays is not the only reality that exists. In other words, inside this world, every development, cycle we can speak of a ‘plan of immanence’ only if of production or of life, for he use as start we admit ‘plane of transcendence’; only in this the Nietzsche’s concept of ‘eternal return’. couple of realities we can conceive how brain ‘Becoming’ is drawn from Deleuze’s opposition imagines, relates to, represents and what life to existentialism and ‘being’, his opposition to is in itself. Otherwise we would only do these , and his interest in the vitalism acts – reasoning, imagining, relate to others of of the universe – indeed, it forms the basis for live – but never become aware of the act itself as much of Deleuze’s philosophy. [87]„Taking his another reality, or better to say as Platon implied lead from ’s early notes, that beyond every act is the idea that make the Deleuze uses the term ‘becoming’ (devenir) to act possible. It is however paradoxical to base describe the continual production (or ‘return’) this theory in comparison with Platonism, that, of difference immanent within the constitution on the contrary, was trying to potentiate the of events, whether physical or otherwise. sovereignty of transcendence. Becoming is the pure movement evident in changes between particular events. This is not to Usually, the dualism transcendent-immanent say that becoming represents a phase between does not count as a cohabitation of those two two states, or a range of terms or states through realities, but as the imposing of one of them which something might pass on its journey over the other; whether the world beyond is the to another state. Rather than a product, final true one (realism), or that it is the only one that or interim, becoming is the very dynamism of matters (idealism), no system of philosophical change, situated between heterogeneous terms thought does not seem to succeed cohabitating and tending towards no particular goal or end- them in the way that both are equally real and state.” [88] can hold non-confrontational realities. The recognized Deleuze’s merit is the removal of There were certainly Christian writers who, these cognitive preconceptions, and “one of the under the influence of various philosophical central accomplishments of Daniel Colucciello currents, denied the relevance of divine Barber, ‘Deleuze and the Naming of God: Post- immanence. Philon i.e. do not conceive that the Divine Logos was made flesh (for if He would

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 146 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.12 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology receive the body as any sensitive material immanency from the beginning. “The Word thing, he would cease to be a noetic, intelligible became human (flesh) and dwelt among us reality). “The divine Logos... did not came in a and we have seen his glory, glory as of the only visible form, having nothing in common with Son from the Father, full of grace and truth.” sensible things, but he is the very image of God, (John 1.4). The Holy Spirit is also expressed as and the oldest of all intelligible things, which is an immanence of God. “And the Holy Spirit the closest to the One and inseparable from Him descended on him in bodily form like a dove. by a space” [89]. But there are no evident traces And a voice came from heaven: “You are my in the Christian dogma for influences regarding Son, whom I love; with you I am well pleased” Deleuze point of reference, namely to imply (Luke 3.33) So the immanence of the triune that immanence is the only possible reality, God God is celebrated in the Christian traditional included. Churches during the liturgical calendar feast as the Theophany of God, as a real, unbeatable and In conclusion without precedent event in human history when God has made His indwelling into the creation Putting into discussion all these philosophical more vivid than any other moment. In the ideas that must have been the start for some biblical context of considering God’s indwelling early Christian thinkers to obtain a logical with His creation there are two different kinds ground for their image of God, prove only one of immanency, one of His providence and the thing: that none was so capable to express other one of His existence among which the the Christian creed and, more than that, they moment of Incarnation made eternal through could never replace or overcome the content the Crucifixion and Resurrection of Christ is the of Revelation of Christ. The joy felt by Apostles most obvious one – but this is the subject for after Resurrection of Christ, the peace within the another paper as follows in this conference. martyrs at the time of their punishment and the urge of every Christian true believer to become References as Christ are not feelings possibly given by any ideology or thinking, but from a living, immanent [1] J. Warschauer, Problems of immanence: indwelling Christ-The God must had in them. studies critical and constructive. The Project Even just as philosophers claim, the word “God”, Gutenberg EBook, 2007, 14. when is imply or specifically mentioned, is not at [2] Paula Fredriksen, Christians in the Roman all like anything we mean by that in the process of Empire in the First Three Centuries CE. In “”, religious worshiping, for philosophic thinking of 589. Supreme being was never intended to aim for a [3] Ibidem, 598. relationship or a axiological behavior, but merely [4] Arthur Hilary Armstrong, An Introduction to for a self-projection. That also must be the target Ancient Philosophy. New Jersey: Rowman & of several attacks by atheists who believe that Allanheld, 1983, 87. ‘gods’ of philosophy are anthropomorphic, by [5] Ibidem. the image of the thinker, while for the Christians [6] Ferguson Everett, Backgrounds of Early man is made in the image of God’s Image, Christ. Christianity. Wm. B. Eerdmans Publishing Co., 2003, 1. The starting point of the doctrine of God’s [7] http://www.newadvent.org/cathen/07682a. immanence in Christianity was for sure not htm. in one or other philosophy of that era, but in [8] Andrei Cornea, O istorie a neființei în the incarnation of Christ-Son of God. Based filozofia greacă: de la Heraclit la Damascios. on the biblical image of a god descended unto (eng. A history of nothingness in the greek His creation as a part of it in order to redeem philosophy: from Heraclitus to Damascus) it, his Apostles taught about the triune God Bucureşti: Humanitas, 2010, 27.

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[9] Frederick Copleston. Istoria filosofiei (eng. Editura Ştiinţifică si Enciclopedică, 1988, III. The history of philosophy) Volumul I: Grecia [28] Ibidem, XVI. şi Roma. trad.: Ştefan-Dominic Georgescu, [29] Ibidem. Dragoş Roşea. București: Editura ALL, 2008, 39. [30] Ferguson Everett, Backgrounds of Early Christianity, 341. [10] Ibidem, 40. [31] A.H. Armstrong, An Introduction, 88. [11] Cornea, O istorie a neființei, 30. [32] Ibidem. [12] Romulus Chiriță, Prelegeri de Istoria Filosofiei Antice Greceşti (eng. Lectures on [33] These are seen as immutable; for example the History of Greek Ancient Philosophy). the connections between mathematical Brașov, 2007, 22. names, between knowledge and the object of knowledge, between the epistemological and [13] Copleston. Istoria filosofiei, vl. 1, 160. ontological relativism, or between things and [14] Reference to: Alain de Libera, La querrelle forms. Cf. Metafizica, 1093 a. des universaux: de Platon a la fin du Moyen [34] Aristotel, Etica Nicomahică, X, nota 47. Age. Paris: Editionis du Seuil, 1996. [35] Ibidem, Intro, nota 12. [15] Ibidem, 161-162. [36] Ibidem, X, 1172 b, 10. [16] Damian Gheorghe Patrascu, „Conceptia despre suflet în Platonism si la primii Parinti [37] Pelikan, What Has Athens…, 15. ai Bisericii”, în Caietele Institutului Catolic [38] Aristotel, Metafizica, III, 999 b. VII (2008, 1), 39. http://caiete.ftcub.ro/2008/ [39] Copleston. Istoria filosofiei, vl. 1, 282. Caiete%202008-1%20Patrascu.pdf [40] Ibidem, 335. [17] Jaroslav Pelikan, What Has Athens to [41] Ibidem, 274. Do with Jerusalem? Timaeus and Genesis in counterpoint. USA: The University of [42] Ibidem, 337. Michigan Press, 2000, 14. [43] Ferguson Everett, Backgrounds of Early [18] Copleston. Istoria filosofiei, vl. 1, 263. Christianity, 342. [19] Ibidem, 272. [44] Romulus Chiriţă, Prelegeri de Istoria Filosofiei Antice Greceşti. 69. [20] Ibidem, 43. [45] Ibidem, 70. [21] Andrei Cornea, „Interpretare la Metafizica lui Aristotel” in Aristotel, Metafizica. Bucuresti: [46] Ferguson Everett, Backgrounds of Early Humanitas, 2007, 28. Christianity, 357. [22] We mention here the example of the acorn [47] Copleston, Istoria filosofiei,vl. 1, 348. which encompasses the final pattern of the [48] Maria Bulgaru, Din istoria gindirii filosofice tree, because the individual belonging to a (eng. From the history of philosophic thought), species naturally tends to embody that specific part I. Chisinau: Universitatea de Stat din form as precise as possible. For acorn, the Moldova, 1999, 130. oak is also its formal and final cause toward [49] Ricardo Salles, God and Cosmos in Stoicism, which it aims. This natural tendency toward New York: Oxford University Press, 2009, 5. form denotes that often the final, formal and [50] Ferguson Everett, Backgrounds of Early effective causes are identical. Cf. Copleston. Christianity, 368. Istoria filosofiei, vl. 1, 282. [51] Clement of Alexandria, Stromata. V, XII, [23] Ferguson Everett, Backgrounds of Early 3084. Christianity, 340. [52] Dr. Mihai D. Vasile, Logos’ life, from [24] Andrei Cornea, „Interpretare la Metafizica Plato to the teachings of early Christian lui Aristotel”, 24. doctrine, in „Cogito”, Open Access Journal, [25] Aristotel, Metafizica, VIII, 1079 b. 2.2/2010, 10. http://cogito.ucdc.ro/nr_2v2/ [26] Pelikan, What Has Athens…, 14. LOGOS%60%20LIFEroen.pdf [27] Aristotel, Etica Nicomahică, București: [53] Clement of Alexandria, Stromata, V, 89, 3.

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Trad. In romana by D. Fecioru. Bucuresti> [74] Eric D. Perl, Theophany: The Neoplatonic Ed. I.B.M.B.O.R, 1982, 361. Philosophy of Dionysius the Areopagite, State [54] Al. Boboc (coord.), Studies on the History University of New York Press, 2007, 29. of World Philosophy, XIX. Bucuresti: ed. [75] Stanford Encyclopedia of Philosophy, Academiei Romane, 2011, 71. ‚Proclus’. Online: http://plato.stanford.edu/ [55] Ricardo Salles, God and Cosmos in Stoicism, entries/proclus/ 6. [76] E. Perl, Theophany, 22-23. [56] Ibidem, 55. [77] Ibidem. [57] Plato, 247d. From the online project [78] Clarence E. Rolt, Dionysius the Areopagite „Perseus Hopper” at http://www.perseus. on the Divine Names and the Mystical tufts.edu/hopper/text?doc=plat.+soph.+247d. Theology, New York: Cosimo, 56, 96. [58] Ricardo Salles, God and Cosmos in Stoicism, [79] Stanford Encyclopedia of Philosophy, 149-150. ‚Proclus’. [59] http://www.iep.utm.edu/stoicmind/. [80] E. Perl, Theophany, 28. [60] Ibidem. [81] Claire Colebrook, Deleuze: A Guide for the [61] Theodore Scaltsas, Andrew S. Mason, The Perplexed. A&C Black, 2006. Philosophy of Epictetus. NY.: the Oxford [82] Adrian Parr (edit.), The Deleuze Dictionary. University Press, 2007, 255. Revised Edition. Edinburgh: Edinburgh [62] Ricardo Salles, God and Cosmos in Stoicism, University Press, 2010, p. 2. 244. [83] Gilles Deleuze, Pure Immanence: Essays on [63] M. Bulgaru, Din istoria gindirii filosofice, a Life. New York: Zone Books, 2001, p. 27. 140. [84] https://en.wikipedia.org/wiki/Plane_of_ [64] Ciocan Tudor Cosmin, Jesus Christ - the immanence#cite_ref-Deleuze.2C_Pure_ fulfillment of God’s revelation, in “Philosophy Immanence.2C_p.27_2-0. of religion” Collection, Sibiu: ed. Astra [85] Alex Dubilet, Daniel Colucciello Barber, Museum, 2011, 59. Deleuze and the Naming of God: post- [65] Ibidem. secularism and the future of immanence (Edinburgh University Press, 2014). In [66] From a Neoplatonist perspective, Plotinus, Enneads 3.5:15, speaks explicitly of „Parrhesia”, 20/2014, 116. one providence (προνοια μια) which he [86] For Deleuze ‘becoming’ is not anymore the characterizes as alone being on a high level differences between a start- point and end- (υπερανω); on a lower level providence is fate point, as Parmenides explained it, but another (ειμαπμενη). Peter Frick, Divine Providence static state. For him, becoming is neither in Philo of Alexandria, Tubingen: Mohr merely an attribute of, nor an intermediary Siebeck, 1999, 57, Note 2. between events, but a characteristic of the very production of events. It is not that the [67] Peter Frick, Divine Providence in Philo, 59. time of change exists between one event and [68] Ibidem. another, but that every event is but a unique [69] David Runia, Philo and the Timaeus, 443. instant of production in a continual flow of [70] Ibidem. changes evident in the cosmos. The only thing ‘shared’ by events is their having become [71] In adittion, Philos describes Logos as “the first principle, the archetypal idea (αρξετυπος different in the course of their production. ιδεα), the pre-measurer (προμετπητης) of all [87] Damian Sutton & David Martin-Jones, things”. Peter Frick, Divine Providence in Deleuze Reframed. London: I.B.Tauris & Co Philo, 75. Ltd, 2013, 18. [72] Ibidem, 56. [88] Adrian Parr (edit.), The Deleuze Dictionary, 26. [73] Everett Ferguson, Backgrounds of Early Christianity, 391. [89] Philon din Alexandria, Comentariu alegoric al Legilor Sfinte după lucrarea de şase zile.

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Bucureşti: Herald, 2006, 34.

Biography Ciocan Tudor Cosmin, born in Constanta/ Romania in 1977, I have attended several theological and psychological schools (BA, MB, PhD), obtained my PhD in Missiology and Doctrinal Theology in 2010. I was ordained as orthodox priest in 2002. High-school teacher from 1998, then Professor assistant and Lecturer from 2012, I have written more than 30 papers on theology and psychology, along with 4 single author books in the past two decades. In 2013 started a multidisciplinary program aiming to engage scholars from different files into friendly and academic debates with theology and in the same year a Research Center was founded in Ovidius University with researchers from 11 fields. in lest then 1 year I manage to gather people from around the globe around this idea and so we have started Dialogo Conferences project. In 2014 I received a Fulbright scholarship and I spent the summer California and 4 other States in USA, gathering data and understanding how religious pluralism is possible at a high level of involvement; in the same time I made friends from many different countries and religions that are now involved in this project or another, helping in his endeavor.

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Perspectives on the Logos’ immanence in Creation

„He came to his own (eis ta idia, in propria), and his own (hoi idioi, sui) received him not” (Jn1:11)

Fr. assoc. prof. Nicolae Moșoiu, PhD „Saint Andrei Șaguna” Faculty of Orthodox Theology, University „Lucian Blaga”, Sibiu, Romania [email protected]

Motto: „The reasons of things that God prepared logoi is realized through and by the Logos, the in advance for ages, as He Himself knew, can be Word of God. The essential difference between seen through understanding from the creatures. paradigms and logoi is that the latter belong to For every creature of God, contemplated by us the temporal level and to the empirical world, through nature, using science and knowledge, while the former preexist synthetically into proclaim in a hidden manner the reasons God.The uncreated divine energies are the logoi after which they were made and they reveal in the action of creating and supporting of the the purpose placed by God in every creature. beings. From the wise contemplation of creation we can perceive the Reason which enlightens us about Key words: big-bang, string theory, M theory, the Holy Trinity, i.e. the Father, the Son and the anthropic principle, divine paradigms, rationality Holy Spirit” [1]. and logoi of the creation Abstract: The article deals with the theme of the Logos` immanence in the creation. The first I. A current scientific perspective [2] - the part includes a scientific perspective while the issue of formulating a universal theory/„the second, a theological one. The first evidence that theory of everything” the universe has a beginning dates back to the 20s of last century. Most scientists believed until One of the most popular aphorisms of then that the universe was stationary and had Albert Einstein’s is: „What is most always existed; there are references to the big incomprehensible about the universe is that bang, string theory, M theory. The second part it can be understood”. The laws of physics encompasses a perspective on the theme of the discovered by scientists, are valid everywhere in rational nature of the world which constitutes a the universe, which is one of the prerequisites firm foundation for dialogue between Theology of the cosmology, supported, of course, by and science. The logoi have a particularizing or observations and experiments. The physical a unifing function, and the complete unity of the universe is made of matter. By „physical”,

Session 3. The notion of “Immanence” in the Philosophy and eISSN: 2393-1744, cdISSN: 2392-9928 Theology - 151 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology science understands material objects. The the big bang. But the two did not know anything modalities of existence of matter, determined about it, so they phoned Robert Dicke, who led by the forces that govern it, are two: substance a team of researchers at Princeton which dealt characterized by mass and field characterized with this issue. When Dicke heard about the by energy. All matter has a beginning at the big dissatisfaction of the two regarding a persistent bang. noise which could not be removed, no matter how many measures had been taken, he realized The first evidence that the universe has a that they had discovered something momentous beginning dates back to the 20s of last century. that is exactly what he was looking for – cosmic Most scientists believed until then that the microwave background radiation (CMBR). universe was stationary and had always existed. Penzias and Wilson apparently learned what The evidence, says Stephan Hawking, were they had discovered from The New York Times, based on observations made by Edwin Hubble where it was published an article about their with the telescope of 100 inches on Mount stunning discovery, explained by Dicke. Arno Wilson, near Pasadena in California. By analyzing Penzias and Robert Wilson received the Nobel the spectrum emitted by galaxies, he found that Prize for Physics in 1978. all are moving away from us and the more away they are, the faster they move, concluding that CMBR is the radiation left from the early the universe is expanding. In fact „not the space universe which was very hot and dense itself is expanding, but the distance between immediately after the big bang, and it measures any two points in the universe increases (our approximately 3K (actually 2,73K). Stephen emphasis)” [3]. „The expansion of space does Hawking states that in the first minutes, the not affect the size of material objects such as universe must have been hotter than the center galaxies, stars, atoms and other objects held of a typical star and must have acted like a nuclear together by some type of forces” [4]. fusion reactor, then it began to expand and cool. The reactions will have stopped when the In 1927, Georges Lemaître, Roman Catholic universe grew and cooled enough; at that time priest and professor of physics, believes that the universe was composed mainly of hydrogen, if we follow the history of the universe back in with an additional 23% helium and traces of time, it becomes smaller and smaller, until we lithium, other elements were formed later in reach the fact of Creation - what we now call the stars. General relativity predicts the existence of big bang. The phrase „big bang” was first used in a point in time at which the temperature, density 1949 by astro-physicist Fred Hoyle of Cambridge, and curvature of space are all infinite, a situation who believed in an eternally expanding universe, that mathematicians call a singularity [5]. but the expression was meant to be a pejorative description. At the initial singularity, from which emerged the big bang, all matter and space The first direct observation to support the were compressed unto infinity, in an infinitely big bang, was only launched in 1965 with the small volume. There was no space-time where discovery of the existence of a weak microwave big bang explosion could occur, but even background in outer space. In fact two radio- space and time together with the matter have astronomers, Arno Penzias and Robert Wilson, a beginning of existence at the big bang. We while adjusting a large telecommunications can make an analogy with a balloon. Its surface antenna, found a noise that could not be is the space and the balloon material is evenly removed by any efforts made. Physicist George distributed on the surface. At the time of the big Gamow had predicted the existence of this bang, the universe has a cause triggered outer cosmic background radiation in a work of space expansion, the beginning of time and the his own, saying that microwave radiation is scattering material in this dynamic space. At first, everywhere in the universe, arising at the time of each point in the phase space (determined by the

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Hamilton equations) represent a possible way different from that universe could have started. Creator, to trigger a low entropy universe in which human life was made possible, chose exactly one point in phase space. The scientist Roger Penrose, referring to the fine tuning of the universe says: „How great must have been the initial volume of phase space W that the Creator had to aim to produce a universe compatible with the second principle of thermodynamics and the one you see us now? [...] This figure shows us how precise the Creator had to aim, namely to an accuracy of one part in 10^10123. This is an extraordinarily high value. We cannot even write all of this number, based on 10: 1 would be followed by 10123 successive zeros! Even if we wanted to write 0 on each proton and each neutron in the entire universe - in fact we could take in a row all other particles, too - we could not write the whole number in the absence of particles. The precision with which this Universe must be started from the beginning of its race is no less inferior to the extraordinary accuracy would come into possession of the book where that we are used to find in the superb dynamic the rules that govern the stars, stones and all equations (of Newton, Maxwell, Einstein) are written. It is therefore natural that Stephen governing the behavior of things in every Hawking called the laws of nature „mind of moment [6]. God”. Any religion (or lack of them) we share, talking about the ultimate laws of nature as th Two of the most important finds of the 20 God’s mind is an irresistible metaphor [9]. century are: a) nothing can travel faster than the speed of light and b) the universe had a Indeed, Stephen Hawking ended one of his beginning of existence, about 13.7 billion years famous books The Theory of Everything [10] with ago. the expression „God` mind”: There are three important proofs of „If we eventually find a complete theory, the existence of the big bang which can be it will come to be understood in principle by demonstrated empirically: a) the expansion of everyone, not just by a few scientists. Then we the universe, b) the abundance of simple atoms can all participate in the discussion around the H, He, c) the cosmic microwave background question of why the universe exists. If we find radiation of the universe [7]. But the big the answer to this question it will be the ultimate bang model does not aim to explain: a) what triumph of human reason, for then we will have generated space and time b) where does the entered in God`s mind” [11]. universe extend, c) the cause of the big bang [8]. In fact, the great English scholar highlights The scientist Steven Weinberg said, referring that from Newton and especially from Einstein to the physical laws said that if we could find in onwards, the goal of physics was to find simple nature a sign of God’s work, this would be the mathematical principles, the kind imagined by ultimate laws of nature. Knowing these laws we Kepler, and create with them a unified theory

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 153 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology of everything, which would explain every detail laws of the M theory show the existence of of matter and the forces that we observe in different universes with apparently different nature. Moreover, in the late 19th and early 20th laws, depending on how internal space is coiled, century, Maxwell and Einstein unified theories the M theory having solutions that enable the of electricity, magnetism and light; and in the existence of numerous different internal spaces, 70s the standard model was developed, i.e. a maybe even 10500, which meant that the theory unique theory for three of the four forces [12]: admits 10 to the power 500 different universes, strong nuclear force, weak nuclear force and each with its own laws [17]. electromagnetic force [13]. But Stephen Hawking asks if there really can String theory and M theory arose from the be a unified universal theory? Or are we chasing attempt to include the fourth force, gravity. The a chimera? There seems to be three possibilities, aim was to find a single theory that explains not which the great English scholar lists and further only forces but also all the fundamental numbers develops: such as strength of forces and masses and charges of the elementary particles [14]. • There really is a complete unified theory, which we will someday discover if we are smart According to string theory, the particles are enough. not points, but they are enclosures in vibration that have length but no width or height - like • There is no ultimate theory of the universe, violin strings infinitely thin. But these theories just an infinite sequence of theories that describe have consistency, says Stephen Hawking, only if the universe with increasing accuracy space-time has ten dimensions instead of four, There is no theory of the universe. Events which would be curved in a tiny space. In fact, cannot be predicted beyond a certain field, and it would be entwined in what is called internal occur in a random and arbitrary manner [18]. space, to be differentiated from the three- dimensional space that we know from everyday In a substantial work [19], recently life. String theory would have a shortcoming published, Cristian Presura, PhD in Physics from because there are at least five different theories the University of Groningen in the Netherlands, and millions of ways in which extra dimensions points out that the original purpose of string can be coiled, so it is difficult to argue that string theory was to describe all elementary particles theory would be the only theory of everything and their interactions [20], and „the final [15]. step would be the building of a complete and consistent theory of relativistic strings, More recently, string theorists are explaining the observed universe. Since the convinced that the five superstring theories and original aim was the inclusion of the graviton, supergravity are just different approximations the theory would explain not only the table of of a deeper theory, each valid in different elementary particles, but also the gravity. This situations, this fundamental theory is called the would be the long-awaited unification by the M theory. The name could come from the words: physicists, and therefore would be called the master, miracle or mystery, or perhaps all three `theory of everything` [21]. [16]. Stephen Hawking also said that whether the M theory exists as a single formulation or One of the problems appeared „when it just as a network, M-theory has eleven space- turned out that there were several forms of time dimensions and contains not only strings superstring theory. (...) String theory remains vibrating, but particles dots, two dimensional an exercise of imagination that has not yet been membranes, tridimensional drops, and other subjected to tests that could distinguish between more unimaginable objects called p-brane all forms of theory. Thus the most direct way of (where p takes values from 0 to 9). Also the testing is to produce and collide particles with a mass close to the Planck mass. Unfortunately, the

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Planck mass is billions of billions of times greater II. The world if for the man [27] – some than the mass of particles that are produced considerations about the anthropic principle today in the modern particle accelerators, so we must wait” [22]. The anthropic principle was formulated in 1961 by astronomer Robert Dicke (1916- Regarding the M theory, the Romanian 1997), which was based on some works of the scientist asks: English physicist Paul Dirac. Anthropocentric „What is this relationship between the perspective on the universe is synthesized various superstring theories of relativity? Apart in Dirac’s aphorism: „The universe has the from the obvious fact that what we know properties it has and that man can see, because is still insufficient, a common view is that all if it had had other properties, man would not these theories are obtained perhaps from have existed” [28]. The emergence of human a more comprehensive theory, called the M life depends on the very delicate tuning of the theory (M comes either from membrane or universe. The scientific community is in full the from mystery, according to the physicists’ agreement on this claim, but about the cause of preferences). Little is known about this M this fine-tuning, which does not belong to the theory, but one can suspect it would occur in a scientific field, but to the metaphysical, there are universe with 11 dimensions and that would lead two opinions. One affirms that God is the cause to supergravity within his weak coupling” [23]. and the other hypothesis states speculatively that there can be multiple universes, universes In conclusion, despite the initial enthusiasm that include all ours and is called the multiverse. regarding „the discovery of the link between supergravity in 11 dimensions and superstring The issue of the anthropic principle arose theory in 10 dimensions, no progress has been from questions like: How important is the achieved especially in recent years. No one has existence of consciousness in the whole demonstrated the existence of the M theory. universe? Could there be a universe that is not The string theory remains a puzzle, though an populated by sentient beings? Do the laws imaginative one” [24]. Likewise Brian Greene of physics are so designed as to enable the said at the end of an excellent book: „Over existence of a conscious life? Does our particular the centuries, the superstring theory, or its position in the Universe, in space or in time, had development in M theory, could go as far from anything special? [29]. its present form, as to be unrecognizable even The weak anthropic principle refers to spatial to researchers leading today. On the way to the and temporal location of conscious life (or ultimate theory, it is very possible to see that the „smart”) in the universe. The principle could theory is but one of the important steps toward explain the striking numerical relations that a broader understanding of the cosmos - which seem to exist between the physical constants involves understanding very different ideas from (the gravitational constant, the proton mass, everything we have ever encountered so far. The age of the universe). history of science teaches us that every time we think we can find out everything, nature offers The strong anthropic principle extends the us a surprise that demands significant changes, explanation of the appearance of conscious sometimes drastic of our way of looking at the human life about the infinity of possible world” [25]. universes. If the laws or constants in the universe would be different, we would not have Very useful to understand the complexity to be in this universe, but in another! Unlike the of the effort to find a unifying theory to explain weak anthropic principle, the strong anthropic the universe are recent scientific documentaries principle is speculative, with no possibility such as those about the „elegant universe” [26]. of any experiment to validate the multiverse

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 155 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology hypothesis. The scientist Roger Penrose states itself speaks about the Creator, we can postulate that „strong anthropic principle has a character without difficulty, carefully studying the nature, quite dubious, and it tends to be invoked by the existence of the One Who created it, there theorists whenever they don’t have a theory will never be made analogia entis, God remains, sufficient enough to explain the observed facts” as in Rudolf Otto’s phrase, forever totally while „weak anthropic principle is undeniable, different, ganz Andere, an over-bright mystery, provided it is used very carefully” [30]. a personal transcendent presence, but also immanent through love. For Stephen Hawking, the anthropic principle is an answer to the question: „Why were three On the other hand, Father Stăniloae noted spatial dimensions and one temporal flattened, that rationality of the world is not a reality closed and the others remained closely entwined”? [31]. in itself, but rather leads us to the mystery, Two spatial dimensions do not seem sufficient the mystery of creation that is not by itself, to enable the development of complex beings but requires a self-existing from eternity, the like us. The scientist Martin Rees says the same: mystery of God, as a rational explanation of the „The sixth crucial number is known for centuries, mystery of creation. but it is now seen in a new perspective. It is the number of spatial dimensions of our world, D, A. The World as the Rational Creation of the and equals three. Life could not exist if D would Holy Trinity be equal to two or four. Time is the fourth dimension, but it is different from others in that In one of his important books, Thomas it has its own arrow: we only move forward” [32]. F. Torrance noted that in his autobiography, reversed the process which had III. A theological perspective - the been common in philosophy since Kant [35]: rationality of the world “It has been common among philosophers to begin with how we know and proceed The relationship between rationality and the afterwards to what we know. I think this is a unity of creation, and the unifying role of man mistake, because knowing how we know is one and of the Church are highlighted by Father small department of knowing what we know. I Stăniloae when, in the chapter about the divine think it is a mistake for another reason: it tends attributes, he writes about „simplicity and unity to give knowing a cosmic importance which it of God and participation in it of the composed by no means deserves, and thus prepares the creature” [33]. „Saint Maximus the Confessor philosophical student for the belief that mind sees all creation prefigured in an assembly of has some kind of supremacy over the non- God’s eternal reasons that branch off from their mental universe, or even that the non-mental unity in the work of creating the world and universe is nothing but a nightmare dreamt by perfecting them, and then returning to their the mind in its unphilosophical moments” [36]. unity; rather lead the world toward an eternal In conclusion, “what we know has a reality unity in God, through the work of perfecting its apart from our knowing of it. Hence, as Einstein component units, like a dynamic source of it” used to insist, «the belief in an external world [34]. independent of the perceiving subject is the Dealing with the theme of rationality of the basis of all natural science» [37]. world is an opportunity to emphasize the mystery Nevertheless, intelligible reality and of life, the beauty of this world created by God intelligent inquiry belong together. But the great „all good”, to understand that paradise could question remains: and would be extended by humans worldwide. It will also have to point out that, though the world “Is the universe comprehensible to us because somehow it is intrinsically intelligible,

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 156 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.1.13 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology because it is endowed with an immanent the initial conditions, the behavior of atoms and rationality quite independent of us which is the the life of the stars. There is order there, both ground of its comprehensibility to us, or is the eternal and necessary, high above the universe, intelligibility with which the universe is clothed but present in every particle. Below the surface in our knowledge of it something extrinsic to of the real therefore, there lies what the Greek it, which we construct out of our own mental called logos, an intelligent element, rational, and impose upon the being of the universe? which rules, drives and animates the world and The most persistent answer to that question which prevents this world from being chaotic, throughout the centuries has been that which but makes it ordered instead” . Life itself is points to «natural» patterns and structures in the a miracle, as Francis Crick says, the British universe which are what they are independent molecular biologist and Nobel-prize winner who of us but with which our mental operations are discovered the DNA: „an honest man, armed steadily coordinated. In modern times, however, with all the knowledge available to us now, could there has developed a widespread tendency to only state that in some sense, the origin of life hold that the intelligibility of the universe does appears at the moment to be almost a miracle, not originally belong to it but derives from the so many are the conditions which would have structuring operations of man’s consciousness had to have been satisfied to get it going” [42]. and is shaped by the ends which has in view” [38]. Professor Nicolae Chiţescu was the first to discuss this theme in Romanian theology. The Hence one can speak about “classical” prologue to the Gospel according to Saint John and “modern” attitudes of mind, and presents the Son of God as Logos, participating correspondingly draw a distinction between in the Creation together with the Father and inherent rationality and technological rationality the Holy Spirit, the One Who, by Incarnation, [39]. “came to His own home” (Jh1:11). Although, the prologue does not state that He seeded these Thomas F. Torrance also emphasized that logoi, seminal reasons in the creation, the Holy the classical attitude of mind owes a great Tradition offers clear foundations, and that is deal to the reconstruction of Greek thought why the Romanian theologian considers that the through patristic theology and philosophy. teaching about divine paradigms and implicitly The recognition that the temporal and sensible about the logoi, must be taken as merely an universe has an inherent rationality of its own in theologumenon with “explicit basis in one of virtue of its creation by God, the transcendent the columns of Divine Revelation and circulating and creative Source of all rationality, made in the Christian theology” [43]. This teaching possible the development of positive, empirical “opens a door in the darkness that surrounds the science, and indeed a knowledge of the universe prelude of Creation. It had also been prepared grounded in its own inner determinations and by the wisdom of the pagans who were worthy relations [40]. enough to enter the antechamber of the The theme of the rational nature of the Christian Church by the value of their knowledge world is very important and it constitutes (along (known through the mosaic Revelation or the with apophatic Theology) a firm foundation for primordial one, according to their Christian dialogue with the science. Quantum physics admirers). What a deep and wonderful thing it points out the fact that nature is an indivisible is to go to the mysterious depths of God’s plans ensemble where everything relates. There are about creation” [44]. no random events at the origin of creation, The rational nature of the world is due to there is no hazard but an order superior to the seminal reasons (logoi spermatikoi) [45] – everything we can imagine: the supreme order seeded by the Divine Logos. It is worth pointing that governs the physical constants (h, c, g), out the way in which professor Nicolae Chițescu

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 157 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology crosses over from the paradigmatic level, a in the double sense mentioned. The principle volitional one, to the ontic level: while “the and the finality are both in God, which is why paradigms are eternal divine models, these logoi the word logos has also got a spiritual sense. are seminal rationalities, rationes seminales, or The fact that all there is corresponds to a logos the natural laws, or producing rational causes in ensures that the diversity of the created world the universe” [46]. Following Saint Dionysus the and its uniqueness is founded in God [52]. Areopagite, the Romanian professor states: “the This, taking into account the particular which fundamental difference between paradigms and preserves the independence and the individual logoi: the latter belong to the temporal plan and existence of those created is fundamentally to the empirical world, while the former «are opposed to the platonic conception that states preexisting synthetically in God, as primordial that the particular is a falling from the universal elements of any reality»” [47]. (the Ideas or the Essences). Every entity has at the same time a logos that situates it in a gender Lars Thunberg reviews the way in which the (genos), species (eidos), that defines its essence concept is reflected in the Christian thinking, (ousia) or nature (physis) – Saint Maximus from Origen to Saint Maximus the Confessor often refers to this fundamental logos of nature [48]. In Saint Maximus` work, the term logos (logos tes physeos) – , one logos that defines its is frequently used, which indicates its special constitution (krasis), logoi that define its power, significance: “Il semble qu’elle constitue un des work, passion respectively but also what defines principes organisateurs de sa vision du monde it in relation to quantity, quality, relationship, et nous ne sachions pas qu’elle ait réçu ailleurs time, place, position, movement, stability [53], as d”aussi amples développements” [49]. well as a great number of other logoi that define Father Stăniloae includes the theme of divine its multiple qualities. According to these logoi, reasons within the vast work of Saint Maximus, all that is “has an order and a permanence and to reject Origenism, all the more clear since this nothing separates it from its natural property, it theme is also discussed by Origen. Still, while the does not change into anything different and is latter considered that “the rationalities were one not mixed up” [54]. with the pre-existing spirits, united somewhat Certain logoi have therefore a particularizing essentially with the Logos, Saint Maximus sees function, they prevent things from not being them as mere thoughts of God, according to mixed up, while others have a unifying function, which He brings creatures into existence by the they allow for a supreme unity [55] since the decision of His will. Rationalities are not beings, world both contains an “indivisible difference” but God’s thoughts that create beings, some of and a “remarkable uniqueness” [56]. The whom are persons of unfathomable depths. The complete unity of the logoi is realized through change from the thinking level to the ontological and by the Logos, the Word of God [57], the level is done through creation, from the beings beginning and the finality of every logoi [58], thought by God to their existence by God’s will” since they are contained and they exist in Him, [50]. before everything created had been brought The Orthodox theologian Jean-Claude into existence [59]. Larchet has also begun a vast research into Therefore, any creature virtually exists Saint Maximus’ work, aware of the previous through its logos in God before time, but contributions to this theme [51]. In his introduction they begin to exist, according to the same to Ambigua, he reviews Saint Maximus` doctrine logos, when God, in His wisdom, deems it to about logoi. To Saint Maximus, the logos of a be necessary to create it [60]. “The favorable being is his essential principle or reason, what moment” contained in the logos of every fundamentally defines it and characterizes it, creature transforms the chronological vision into but also its finality, in short its reason of being a “kairologic” and eschatological fulfillment of

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 158 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.1.13 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology time, it transforms the succession into passing, one can identify the Alexandrian terminology of “Easter”. Once created according to a logos, Logos - logoi here, the text seems to be loosely God in His grace preserves them, makes their translated from the Epistle to the Ephesians: possibilities real – creatures of reason and free “the good pleasure of his will” (Eph1:5) where will contribute themselves to this realization – the good pleasure is boulesei agathe, and then: and guides them to Him [61]. “unto a dispensation of the fullness of the times, to sum up all things in Christ, the things In the Orthodox interpretation of the text [62] in the heavens, and the things upon the earth” from the work of Saint Gregory the Theologian: (Eph1:10) to be put into effect when the times “What does wisdom want with me and what is will have reached their fulfillment- to bring unity the great mystery? Does it not want that we, to all things in heaven and on earth under Christ. who are God’s and who have issued from above to search for Him always in our struggle with the The logoi are neither God the Word in His flesh?” , Alain Riou [63] finds three expressions Divine Essence that transcends them, nor the of the theory of the logoi [64]. The same author creatures, but somehow the “destiny” of each states that the first expression seems to have creature, their fulfillment into God, because in emerged from a metaphysical search and tries God preexists the reason for their existence, as to resolve the problem of One and the Many. If origin and cause [67]. Father Stăniloae has an Origen had solved it in the theory of the henad, important annotation: “Angels or people are Saint Dionysus the Areopagite in his hierarchies, «part» [moira] of God because they come from Saint Maximus adopts the vocabulary of the God’s preexisting reason and because, moving Alexandrian theology of the Logos and writes: according to their nature and to the divine will “Who would fail to recognize the One Reason which actuates them through reason, which is in the many reasons divided indivisibly in the their basis of the divine origin of their nature, variety of beings, as their nature is that of will be infused with divine energy so that there referring to each other and still be themselves will be no separation between them and God”. unmixed?” [65]. In the note to this paragraph Father Stăniloae writes: “Saint Maximus shows This doctrine on things` (ton onton) divine from the very beginning the right way to claim reasons links those reasons to the divine will. we are part of God: it means that in the variety Saint Dionysius the Areopagite [68] had already of beings and in the relationships among them affirmed that reasons are divine wills. He was there lies the Divine Reason, the one divided thus restating Clement’s view on creation which indivisibly in the beings` reason. All beings are is not the necessary result of the divine power «parts» of God in the same sense that they have or of the natural dynamics of the divine, but the God’s hypostatic Reason as their principle and result of God’s will. In the subsequent centuries, cause”. there is no alternation on the paradigms (or reasons) and wills, as at Saint Dionysius, but However, in order to put aside any a compound expression is used: His volitional metaphysical interpretation, Saint Maximus thinking [69]. Reasons are not, as before, inert points out that this Logos is God’s image that Saint models, but created volitional powers of God Paul mentions in his Epistle to the Colossians` which imply thinking of the models of things. The hymn, the Word co-substantial with the Father, beings’ reasons, although eternal, since there is Who participated in the creation of the world. nothing temporal in God, do not however belong This is the way out of the philosophical problem, to His nature, but are the expression of His will. and even if one could still see “ontology”, Saint Maximus links here the idea of purpose it cannot be a general ontology applied to (aim). He states that by intuiting the divine cosmology but one of a mysterious and revealed reasons of created things, we intuitively know structure of the created world, a mystery that their purpose that is their dynamics towards a belongs to the divine counsel [66]. Even though purpose [70].

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The economic character of the logoi and their (Just Six Numbers), Humanitas, 2008; Ian relationship to the divine “intention” shows, Stewart, Numerele Naturii (The Numbers of against Neo-Platonism and their “divine ideas”, Nature), Humanitas, 2011; Denis Alexander, the fact that they are not emissions from the Creaţie sau Evoluţie. Trebuie să alegem? divine being, but the work of God’s will. This (Creation or Evolution ? Do We Have to Choose ?) Curtea Veche, 2010; Peter Atkins, also excludes the pagan and Greek views of a Amprenta lui Galileo. Cele 10 mari idei closed, quantitatively-limited universe from the ale științei.(Galileo’s Finger.The Ten Great beginning, in which the Demiurge or the gods Ideas of Science) Bucureşti: All, 2007; simply remodel differently the same material, Livio Mario, Secțiunea de aur (The Golden constantly reused across different stages of Ratio), București: Humanitas, 2012; Idem, metempsychosis [71]. Este Dumnezeu mathematician? (Is God a Mathematician?), București: Humanitas, 2009; Andrew Robinson, Măsura lucrurilor. Conclusion (The Measure of Things) București: Art, 2008; Bruce Rosemblum, Fred Kutter. Enigma In conclusion, according to professor Cuantică. (Quantum Enigma) București: Chitescu, the paradigms are eternal divine Prestige, 2011; Smolin Lee, Spaţiu, timp, models and the logoi or the seminal reasons univers, (Science, Time, Universe) Humanitas, (rationes seminales) are laws of producing and 2008; Steven Weinberg Descoperirea rational causes in the universe. The essential particulelor subatomice (The Discovery of difference between paradigms and logoi is that Subatomic Particles), Humanitas, 2007; Trinh the latter belong to the temporal level and to Xuan Thuan, Melodia secretă (The Secret the empirical world, while the former “preexist Melody), Curtea Veche, 2012- see especially synthetically into God, as primordial elements to pp.139-140 - “the great cosmic ballet” any reality” [72]. The uncreated divine energies enormous speeds with which the planets, stars and galaxies are moving: the earth rotates are the logoi in the action of creating and with 30km / s (108.000km / h) around the Sun supporting of the beings. and 1673 km / h at the equator around its axis; the solar system rotates around the center of the Milky Way with 230km / s (828.000km / h). In turn, the Milky Way “falls by 90km References / s (324.000km / h) towards its companion galaxy, Andromeda” and the two galaxies go [1] Sfântul Maxim Mărturisitorul, „Răspunsuri towards the super cluster to cluster of galaxies către Talasie” (Quest. ad Thal.), în Filocalia, Hydra and Centaur 600km / s (2.160.000km / vol. III, Sibiu, 1949, p. 45-46. h) . In their turn, the latter go “to another large [2] It had been said „current” because in the cluster of galaxies, which astronomers in the East was not made the mistake of dogmatise absence of further information, call the” Great certain scientific theories and therefore to Attractor ‘ “(p.139). consider them to be the ultimate possible. [3] Stephen W. Hawking, Leonard Mlodinow, See books cited in this presentation, and other Marele plan (The Grand Design), Humanitas, important recent works about cosmology and 2012, 2015, p. 104, 105. anthropology: Francisco J. Ayala, Darul lui [4] Ibidem, p. 106 Darwin către Știință si Religie (Darwin’s Gift to Science and Religion). București: Curtea [5] Ibidem, p.108, 109 Veche, 2008; John Polkinghorne, Quarci, [6] Roger Penrose, Mintea noastră … cea haos şi creştinism (Quarks, Chaos and de toate zilele, despre gândire, fizică și Christianity), București: Curtea Veche, 2006; calculatoare, (The Emperor’s New Mind: Idem, Teologia în contextul ştiinţei (Theology Concerning Computers, Minds, and the Laws in the Context of Science), București: Curtea of Physics) București, Ed. Tehnică, 2006, p. Veche, 2010; Martin Rees. Doar șase numere 613- 614.

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[7] Image credit: NASA / WMAP Science Team 2012, 2015, p. 142. http://map.gsfc.nasa.gov/media/101080/ [15] Ibidem, p. 98-99. index.html [16] Ibidem, p.100: „Supergravity, however, [8] Image credit: NASA / WMAP Science Team had the opportunity to take precedence when http://map.gsfc.nasa.gov/media/060915/ physicists tried to save string theory: they index.html added the 11th dimension to the 10, and the [9] Steven Weinberg, Visul unei teorii finale. În result was surprising. The five versions of the căutarea legilor ultime ale naturii, (Dreams theory, competing with each other, proved of a Final Theory: The Scientist’s Search to be variants of the same fundamental for the Ultimate Laws of Nature) București: theories which began to make sense again. Humanitas, 2010, p.213, 214. With the addition of the 11th dimension the [10] Stephen W. Hawking, Teoria universală. theory was transformed as follows: strings, Originea și soarta Universului, (The Theory which are supposed to underlie the matter in of Everything. The Origin and fate of the the universe expanded and combined. The universe) Humanitas, 2012, 2015. extraordinary conclusion was that all matter in the universe was connected in one huge [11] Ibidem, p.140. Steven Weinberg is skeptical structure called the membrane. This new about the future of a final theory: „The final theory was named “M Theory” from the theory might come to us in centuries from word “membrane” and boosted again seeking now and it could be completely different from explanation for all things in the universe. what we imagine now”, The dream of a final What is known, however, about the 11th theory, op. cit., p. 187. dimension? It was quickly discovered that it [12] Known forces of the nature can be divided lengthens indefinitely, but it is very small in into four classes: 1. Gravity. It is the weakest width, i.e. it measures one millimeter divided of the four, but it is a long-range force acting by a 1 followed by 20 zeros, as Ovrut Burt on any thing in the universe as an attraction. says. Our mysterious membrane universe This means that for large bodies, forces are is floating in this space. But soon after the added together and dominate all other forces. M theory, there was again a new idea, that 2. Electromagnetism. It’s a long-range force at the opposite end of the size 11 is another too, but much stronger than gravity, and acts “universe-membrane” pulsating” https:// only on particles having electric charge; same ro.wikipedia.org/wiki/Teoria_M. kind charges repel and opposites attract. This means that electrical forces between [17] Ibidem, p.100, 101. big bodies cancel each other, but at the scale [18] Stephen W.Hawking, Teoria universală (The of atoms and molecules, they are dominant. theory of Everything), op.cit,,p.135 și sq. Electromagnetic forces are responsible for [19] Cristian Presură, Fizica povestită (Physics all chemistry and biology. 3. Weak nuclear as a Story), Humanitas, 2014, 644p. (format force. It explains radioactivity and plays an A4). essential role in the formation of elements [20] Ibidem, p. 581. in stars in the early universe. 4. The strong nuclear force. This force keeps protons and [21] Ibidem. neutrons together inside atomic nucleus. It [22] Ibidem; see also: Brian Greene, Universul also maintains, together protons and neutrons elegant, supercorzi, dimensiuni ascunse themselves, which is necessary because și căutarea teoriei ultime (The Elegant they are particles composed of still smaller Universe: Superstrings, Hidden Dimensions, quarks. The strong force is the energy source and the Quest for the Ultimate Theory), of the sun and of nuclear plants. Stephen W. Humanitas, 2003 – It is the first book in Hawking, Leonard Mlodinow, Marele plan, Romanian that provides a systematic, clear Humanitas, 2012, 2015, p.87-88. and intuitive view on the string theory, one of the most read books in science in recent years. [13] See, ibidem, p. 92-102. The book has at the end a very useful glossary [14] Stephen W.Hawking, Leonard Mlodinow, of scientific terms. Marele plan (The Grand Design), Humanitas,

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[23] Cristian Presură, Fizica povestită (Physics as şi ştiinţa [God and Science], Ed. Harisma, a Story), op.cit, p. 584. 1991, p. 45. [24] Ibidem, p.585. [42] Ibidem, p. 50, quoted also on http://blog. [25] Brian Greene, Universul elegant (The darwincentral.org/2007/10/17/uncloseting- Elegant Universe: Superstrings, Hidden the-discovery-institute-the-idea-that-dare- Dimensions, and the Quest for the Ultimate not-speak-its-name-part-1/ and many other Theory), op.cit., p. 391. websites. [26] https://www.youtube.com/ [43] Prof. Nicolae Chiţescu, “Paradigmele divine watch?v=KoubJU2dpcE și https://www. şi problemele pe care le ridică ele pentru youtube.com/watch?v=Fz3TZaKvY1I teologia dogmatică” [“The Divine Paradigms and the problems they raise for the Dogmatic [27] Pr. Prof. Dumitru Stăniloae, TDO, vol. I, p. Theology”], Ortodoxia [Bucharest], nr. 1, 354, sq. (1958), p. 23. [28] http://www.physics.pub.ro/Cursuri/Eugen_ Scarlat_-_Fizica_1/1-Introducere_2015.pdf; [44] Ibidem, p. 24. https://ro.wikipedia.org/wiki/Robert_Dicke [45] Logoi spermatikoi represent the adaptation of the stoic Aristotelian eide (appearance, [29] Roger Penrose, Mintea noastră … cea de constitutive nature, form, species, idea) toate zilele, op.cit., p. 780. which are immanent to matter and conduct [30] Ibidem, p. 782. the entire structure of teleological individual [31] Stephen W. Hawking, Teoria universală (The essences; cf. Michel Spanneut, Permanence theory of Everything), op. cit., p. 133; see du Stoicisme, De Zenon a Malraux, Ed. J. also p. 92: „Why do not we notice all these Duculot, S.A., Gembloux, 1973. extra dimensions, if they really exist? Why [46] Prof. Nicolae Chiţescu, op. cit., p. 42. do we see only three spatial dimensions and one time?” S. Hawking answers that other [47] Ibidem, p. 45. dimensions are coiled in a very small space, [48] Probably on the basis of the stoic logos something around the order of a millionth of spermatikos, Origen is the first thinker of a millionth of a millionth of a millionth of a the Church to have presented a theory on the millionth of a centimeter. We see only three logoi of creation. He considers them as ideas dimensions of space and time in which the present into Christ as Wisdom (In Io. I, 34; space-time is flat (p.132) De princ. I, 2, 2) where they form – in the Platonic sense – the intelligible world, a model [32] Martin Rees. Doar șase numere (Just Six for the sensitive world. They represent ‘the Numbers), Humanitas, 2008, p.11 original goodness’ of those created. This line [33] Preotul Profesor Dumitru Stăniloae, Teologia of thought can be traced to a certain degree Dogmatică Ortodoxă (TDO), (I), 2003, p.171- to Saint Athanasius too who affirms that God, 177 aware that a world differentiated according to [34] Ibidem, p.173 different logoi would be a divided one, created [35] Thomas F. Torrance, Reality and scientific the world according to His Logos (Or. contra Theology, Scottish Academic Press, gentes 41; P.G., 25, 84A) and is reflected at Edinburgh, 1985, p. 1. Augustin who uses rationes for logoi whom he considers unmovable eternal principles. [36] B. Russell, My Philosophical Development, (De div. Quaest. 83, 46, 2; P.L., 40, 30). But London, 1959, p. 16. the dominant influence in this respect on Saint [37] A. Einstein, The World as I See It, London, Maximus has been that of Evagrius’ and, 1953, p. 60; apud T.F. Torrance, op. cit., p. 2. especially, Saint Dionysius` who introduced [38] T.F. Torrance, op. cit., p. 3. a dynamic and intentional understanding of [39] Ibidem. the logoi. Evagrius emphasizes the logoi of providence and judgement (Cent. gnost. 5, [40] Ibidem, p. 6. 16; P.O. 28, p. 183), and the idea of a final [41] Jean Guitton- membru al Academiei Franceze ‘spiritual contemplation’ where logoi are seen [member of the French Academy], Dumnezeu in mystical communion to God. (Ibidem, p.

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193), Lars Thunberg, Man and the Cosmos – participated to creation. The Vision of St. Maximus the Confessor, St. The presence of logoi in Logos by preexisting and Vladimir’s Seminary Press, Crestwood, New participating. York, 1985, pp. 77-78. b) have issued from above: the union of the [49] I.H. Dalmais, “La théorie des «logoi» des creature and God is ensured by the conformity to créatures chez saint Maxime le Confesseur”, the right logos according to which it was created Revue des sciences philosophiques et in due time. This logos is in and at God1081C11- théologiques, 36, (1952), p. 244. 1085A6 - [50] Pr. Prof. Dr. Dumitru Stăniloae, Introduction. 2. the ascetic formulation: participating in Christ to Ambigua., Rom. trans. P.S.B., 80, pp. 28- by virtues, our Saviour is the essence of all virtues 29. (1Co1:30) for in Him „we live, and move”, and [51] J.C. Larchet, Introduction to: Saint Maxime have our “being” (Acts 17: 28). Therefore, any le Confesseur, Ambigua, commentaries par le man who participates in virtues, participates in Pere D. Stăniloae, Les Editions de l’Ancre, Christ. The triad einai, eu einai, aei einai: 1993. a) man is “part of God” in three senses: as existing, [52] Ambig. 22,1256D-1257A. through his logos which is in God as good, through [53] Ibidem 15,1217AB; 17,1228A-1229A. his logos of good existence which is in God as God (through grace), through his logos of eternity [54] Ibidem, 15,1217A. which is in God; [55] Ibidem, 41,1312B-1313B. b) man “has fallen” (issued) from God, going [56] Ibidem, 7,1072C. further away from his own logos through his will [57] Ambig. 7,1077C,1081BC;14,1313AB. 1085A7-C5. [58] Ibidem, 7,1077C. 3. the economical formulation: logoi as divine [59] Ibidem, 7,1080B; 42,1328B,1329BC; wills 7,1081. a) the reminding of the abyss that separates God [60] Ibidem, 7,1081AB,cf.42,1328B: “For in from the creature. Since He is uncreated, God does Him, all reasons are firmly established and it not know the creatures in a created way (sensitive is said about these reasons that he knows them or intelligible) but, since they are created by His all before they are created, in their very truth, will, He knows them according to His own will; as ones which are in Him and to Him, even if b) every man adheres to this will of God or rejects all these that there are and will be have not yet it as a manifestation of his free will - proairetike been brought into existence along with their kinesis - Ibidem, pp. 46-47. reasons, or since they have all been known by [65] Ambigua 7,1077C. God, but each receives its effective existence in due time, after the wisdom of the Creator, [66] Ambig. 7,1080AB. since they have been created according to [67] Ibidem, pp. 55-56. their reasons. Their Maker always exists [68] Div. Nom. 5, 8; P.G. 3,824C. eternally effectively – kat’energeian, whereas [69] Pseudo-Cyril, De Trinitate, P.G. 77,1145C; the creatures only exist potentially – dynamei, Saint , De fide orthodoxa but not effectively”. I,9; P.G. 94,837. [61] Ibidem, 7, 1081C, in: J.C. Larchet, op. cit., [70] Quest. ad Thal. 13; P.G. 90,293-296. pp. 19-22. [71] Ibidem, pp. 59-60. [62] Ambig. 1077C-1089D. [72] Op. cit., p. 45. [63] Alain Riou, Le monde et l’Eglise selon Maxime le Confesseur, Beauchesne, 1973. [64] 1077C-1081C11: 1. ontological formulation: logoi –Logos. a) small parts of God: the multitude of the creatures’ logoi and their unity into the Word who

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Representations of God in Icons. Immanence and Transcendence in Christian Art

Fr. Lect. Iulian ISBĂȘOIU, PhD Faculty of Orthodox Theology, Ovidius University Constanța, Romania [email protected]

Abstract: Human desire to be in a more extreme conservatism leading to the prohibition natural relationship with God, his Creator, of painting an anthropomorphic image of the caused the former to find different means of Father. We will also study the recommendations communication. In addition to the liturgical of in the textbooks of Christian erminia expression, materialized in prayer, another and we will present examples of Romanian way of interaction is represented by the icon. iconographic art. The icon and through the icon, Heaven and earth, God and the members of the triumphant Keywords: icon, God the Father, Holy Trinity, Church and the ones of the militant Church iconoclasm, symbol, Orthodox, Romanian, art, meet and communicate. The iconographic painting representation of God, symbols, events and holy Persons, gave rise to much controversy in history, which triggered a major conflict I. INTRODUCTION in the life of the Church, culminating in the People’s desire of a relationship with God eighth century iconoclastic dispute. The has been materialized in the Christian art through Seventh Ecumenical Council solved this dispute various representations of the most important and placed the icon in its natural spiritual figures and symbols in the history and life of the position. In the present study we will analyze Christian cult. Sacred art has always been perceived and contrast how people have understood the as a bridge between man and God, “a means of a freedom of representing the image of God the relationship between two extremes: the divinity and Father in icons, an issue which caused disputes man” acting “in what binds man to God: the human and reactions due to exaggerations in artistic soul. But to act on the soul, on the conscience, on the awareness of the divine works, it takes a expression and misunderstandings linked to certain approach to pass through the body.” [1]This the limits of such representation. This evolution approach is embodied in the veneration of icons. is considered historically in the Christian Thus, iconographic representations have included world, East and West, which shows either an symbols such as, the fish, the cross, the Christian exaggerated tolerance of representation or an monogram, and various major events and figures in

Session 3. The notion of “Immanence” in the Philosophy and eISSN: 2393-1744, cdISSN: 2392-9928 Theology - 164 - printISSN: 2457-9297, ISSN-L 2392-9928 ISBN 978-80-554-1208-5 DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.14 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the history of Christianity. writings, and those that were done against the venerable icons, should be given to the bishop of The icon “is the verbal image of the liturgical Constantinople, to be put aside, along with other texts on which the iconographer must feed and live heretical books. And if they are people hiding to become a docile vehicle of the Spirit” [2] and them, be them a bishop or presbyter, or deacon, to “the epiphany of faces because the one who enters be deposed, and be them lay people or monks, to Light will become light.” [3] be cursed” [6]. If regarding the representation of simple The horos of this synod argues for the elements (the cross, the monogram, etc.), which in reinstatement of the icon in its sacred rights, time became symbols of identity for Christianity, claiming that the icon is part of the Church there were no major dissentions, the iconographic tradition. It represents Christ who took us out representation of figures triggered dramatic disputes of idolatry. Thus, “the word and image are that marked the first millennium of Christian life. intertwined because they speak about the same Christianity placed in the centre of iconographic things, the mystery of Christ” [7]. The icon, as representations Jesus Christ as Man-God. Thus, a sacred object, is placed next to the Cross, the “the Church brings to the world the image of Christ, Gospel and the worship vessels. Through it, the the image of a man and of a universe renewed person represented is venerated, thus “the exterior through Incarnation: a saving image” [4]. There cult brought to the icon is that of the veneration is a strong link between “the icon and the figure owed to sacred objects, nothing more” [8]. Saint it represents”, because “the icon is not a graven Nikephoros of Constantinople stated that “the icon image, an idol deprived of any real existence, but is not the natural image of the prototype, because it is a representation of holy person who actually otherwise iconoclasts would be right to say that it exists, and we do not worship the matter of which is impossible. It is an artificial image that has no the icon is made, but the person represented in the prototype, it merely imitates it” [9]. He speaks icon” [5]. about the icon as aspiration towards the model; Christ is not in the icon, but the icon is towards The Christological controversies of the early Christ. Thus, the icon produces an active effect centuries affected the perception of the presence through which we connect to the One represented of the iconographic representations of the Saviour. in it [10]. Some of those who defended the icons manifested their support to the border of desecration, wearing Christian literature restores the icon to its clothes adorned with embroidered icons, which sacramental status which offers our eye the showed an exaggerated veneration. This behaviour opportunity to observe “higher things than any brought support for iconoclasts, who increased art form” [11]. After the Schema of 1054, the their number, and for believers who could not iconographic representation was treated differently accept this worship carried to excess and gave in the West and the East. If the West was bolder up icons. In these circumstances, it was enough in addressing the representation of sacred images, for an iconoclast leader to appear so that the the East remained reserved. Therefore, our study persecution of icons started. This was Emperor focuses mainly on Western iconographic creation Leo III the Isaurian, who, after removing the regarding the representation of God, because a Patriarch Germanus of Constantinople, who representation of the Father in the Orient can be refused to sign the decree against icons, brought in invoked only after the fall of Constantinople (1453), his place Patriarch Anastasius, the iconoclast who when modernist iconographic representations of signed the decree in question. Thus, iconoclasm the Holy Trinity began entering this space from had triumphed, now with the endorsement of the the West. Some Orthodox theologians attributed Church. this change to the Western propaganda to impose a doctrinal teaching of the Filioque. Constantin The situation changed during the reign of Cavanos states that “in one of iconographic Empress Irene, when the Seventh Ecumenical representations, the Father is represented seated, Council of Nicaea (787) was convened and where holding the Son in His lap, as a young man, Who, it was decided for good the attitude towards the in His turn, holds a dove in His hands” [12]. He icon, its place and role in the life of the Church: also claims that after the sixteenth century “during “All toys, the childish and foolish jokes, the false

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 165 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology the Ottoman occupation of Greece and other the images should not be “of provocative beauty” Balkan countries, when the Orthodox peoples [16]. were cast into the darkness of ignorance, these paintings were predominant ... . The infiltration of these icons mainly happened through propaganda” III. Representation of the Father in the [13]. Therefore, the Orthodox theologians, as we Holy Trinity see from the Russian attitude, do not assume the paternity of the anthropomorphic representations God the Father was no longer represented alone of the Trinity. We will try to present the fact that the but the whole Trinity in its entire composition. God Orthodox Church continued, despite opposition, to the Father only appears in scenes such as, “Creation represent the image of God, providing examples of of Adam” (Sistine Chapel), the Assumption (Titian) Romanian iconographic practice. in the Church of Jesus in Rome, with the painter Giovanni Baptista, etc. [17] Rubens’s painting, which represents God the Father in the most II. The Image of God the Father in Icons widely accepted manner, namely as a patriarchal figure with a beard, was readily adopted by artists. The iconographic representation of God The sixteenth century Spanish painter Velasquez the Father sprang from a desire of the Church represented Him in the same manner. to strengthen the dogmatic teaching about the consubstantiality of the Son with the Father. God the Father appears fewer times in painting than Jesus, which is only natural considering the As noted previously, the Seventh Ecumenical humanity of the Saviour. Council does not make a specific reference to the iconographic representation of God the Father. In the Holy Scripture the Father was presented as a bright cloud (Ex. 13, 21, 19, 16-18; III Thus “in the early representations of scenes from Kings 19, 11-12; Matt. 17, 5), the Epiphany, the the Old Testament artists used the conventional Transfiguration, the Pentecost, a hand that emerges depiction of Jesus in order to represent the Father, from a cloud (Exodus 3,20; 13,16). In the Scripture, especially in representations of the life of Adam there are references to God’s eye (Second Book of and Eve, the most common representation of a Chronicles 16:19), the throne of God (Ezekiel 1, theme in the Old Testament that appears in early 26; Daniel 7,9) or a flame that appears in a bush medieval art and for which was thought necessary (Exodus 3,1). that God be represented walking through the garden (Genesis 3, 8)” [14]. Until the twelfth century there is no iconographic image of God the Father. The only depictions are The images in which God the Father appeared in the form of a hand coming out of the clouds or multiplied since the twelfth century, when there the sky with outstretched fingers and the fingers, was the passage from His representation as a hand in certain miniatures, send out “rays of light like a to the anthropomorphic one, as a bust or as full living sun” [18]. Adolphe Napoléon Didron states stature. that “most often this hand performs blessing and The attacks against the representation of the first three fingers are open, while the little finger the divine figures, especially of God the Father, and the one next to it remain closed” [19]. continued in the Catholic and Protestant worlds. That fact that God the Father is represented by The Council of Trident tried to settle the issue by the divine hand is confirmed by a Latin miniature in saying that it is not the picture that is worshipped the ninth century [20], which shows the Baptism of but the person [15]. The participants in the council our Lord Jesus Christ. We can see the Saviour, who considered that it was better to keep in the Church is baptized by John the Baptist, the Holy Spirit as the images of the Savior, the Virgin and the Saints, a dove and God the Father, represented by a hand not because they had any special virtue but because surrounded by an aura that comes from heaven. by honoring them we could reach the original Didron also mentions that “as the name of Jesus models. It is also mentioned that it had to be Christ comes down to two letters IC, the full figure taken into account that the icon should represent of God the Father (Yahweh) is limited to one part of the dogmas and superstitions should be avoided. his body: one hand,” [21] even if, after the twelfth Abiding by the sacredness of the place of worship,

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 166 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.14 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology century, the anthropomorphic representation of Persons, all of the same age, with the same clothes God appeared, either as a standing bust or as a and the same aura, beginning the sixteenth century hand, was perpetuated until the eighteenth century “artists started to represent the Trinity either as [22]. three distinct Persons of different ages or as a body and three heads, to represent the dogma of the The hand appears with or without the aura, unity of being, with three completely distinct faces. blessing with the fingers positioned as in the Greek Therefore, the Father is an old man, the Son is a blessing, or in certain medallions affixed to a halo mature man and the Holy Spirit a teenager” [32]. with cross [23]. “Since the birth of Christ up to His return to heaven after His resurrection, the Father’s hand guides, blesses and supports the steps of the IV. The Attributes of God The Father in Son” [24]. The motif of the representation of the Art hand originates from the Old Testament, in which it was the expression of the sovereign power which The attributes of God the Father in art are more served justice [25]. noticeable since the twelfth century, when the three In a miniature of the eleventh century about Persons of the Trinity are represented together. In the creation of the world, entitled by Didron some works, the Son appears holding the cross in “Unfledged God. The Father or the Son” [26], the His hand, the Holy Spirit as a dove and the Father Father was presented as an unfledged youth, just without any particular detail, a representation of like the Son was often depicted. Didron reached the One counting many days that gave birth to the this conclusion, speculating that the One who Son and from whom the Holy Spirit was issued. created the world was the Father [27]. One element that often accompanies the In the thirteenth century, in some miniatures, representation of the Father is the globe, which there are two men of the same age and with the is “almost exclusively reserved for the Father, same figure. One of them holds a cross in His Hand because the Father would be considered the main and between the Two there is the Holy Spirit like author of Creation, or because he would have more a dove [28]. power” [33]. Didron used the expression “almost exclusively” because there are representations In time, the Father is represented differently showing the globe either in the hands of the Son from the Son. The Son remains at the age at which or in those of the Holy Spirit as an expression of he was represented in the thirteenth century “thirty the equality of the three People in the same being. or thirty-three years old”, the Father, older, with longer hair, richer beard and lowered cheekbones. Another characteristic element in representing He is 25-30 years older than the Son [29]. the Father is the aura (halo), in a triangular or rhomboid shape, which is rarely encountered When all the three Persons of the Trinity are in representations of the Son or the Holy Spirit. presented in an anthropomorphic manner, in the The triangle symbolizes the Holy Trinity. Within Western iconography, God the Father appears as a the triangle, one can see the Greek letters - o on father with two sons. He is older, with bigger head, = “That who is” - (the text in Exodus 3:14), “I the Son at the age of 30-33 years old and the Holy am That who is” or “I am Alpha and Omega” (to Spirit as an unfledged youth [30]. Revelation 1:8). Sometimes instead of a halo, there With the occurrence of these artistic creations, is golden triangle, a symbol of holiness” [34]. a mode of representation of the three Persons In a fourteenth century miniature, entitled by of the Trinity appears, when it comes to their Didron “The Father Different form the San and the anthropomorphic depiction: the Father ”counting Holy Spirit” [35], the Father holds the globe in His many days”, as an older man, the Son, younger, hand, as a sign of paternal supremacy in equality, of 25-30 years old, and the Holy Spirit as a young and the Son and the Holy Spirit both point their unfledged teenager [31]. The artist starts thinking right hands to Him in recognition of His attribute of in a natural manner, in relation to the reality of life. creator and as the first Person in the unit of being. If until the fifteenth century, the Trinity was As mentioned before, beginning the fourteenth represented by the principle of equality of the three century, distinctive elements of the three Persons

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 167 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology are clear: the age, the presence and the beard and not be represented, the Russian theologian Leonid hair length or the head size, all of which make the Uspensky believes that “we can represent anything, difference [36]. because human imagination has no limits. But the fact is that not everything can be represented. There are a lot of things about God that not only V. Excessive Humanization of God The that cannot be represented in pictures, but they are Father and the Return to Traditional quite inconceivable to humans. When it speaks Representation of the impossibility of obtaining an image of God the Father, the Synod refers precisely to its Since the fifteenth century, in the West, each inconceivable and unknowable nature. We only nation tried to represent God the Father clothed have one key to apprehend the Holy Trinity: the as the most powerful public person of that era. Father is known through the Son (John 12, 45; “In Italy, where the pope is everything, He had John 4, 9) and the Son through the Holy Spirit (I to be represented as the pope, in Germany, where Corinthians 12, 3)” [40]. The representation of God the emperor is everything, He was dressed like an the Father is seen as a “release (of the painter, our emperor, in France He was obviously dressed like note) from the Church and dogmas, trying to place a king” [37]. In time, this practice was abandoned himself outside the creation of the church” [41], yet due to the adverse reactions of the population to the “the canon does not mean isolation, but precisely pope, king or emperor. the incorporation within the creation of the Church” [42]. He speaks about the representation of God the If between the fifth and nineteenth centuries, Father as an error “which was widespread in the “art is serious, austere”, with the physiognomy Orthodox Church especially since the seventeenth painted or carved in general forms; between the century” [43]. ninth and thirteenth centuries, there is a certain boldness towards anthropomorphism; between Starting from the statement that “the Seventh the thirteenth and fifteenth centuries, familiarity Synod speaks of the absence of the image of God in expression dominates, and after the fifteenth the Father, disincarnated, invisible and therefore century, the expression of power reigns, “it took the non representable”, the Russian theologians great Italian artists of the Renaissance, Perugino, highlight the difference between “the ability to Raphael and Michelangelo to came into the world represent the Son (since He was incarnated) and to create this formidable figure of eternity, Yahweh, the inability to portray the Father”, and claim to the divine Elder that made the earth tremble, better have “the right to conclude that the Council states than the ancient Jupiter, the figure with furrowed the inability to represent God - the Father from a brows ...” [38]. God the Father is stripped of papal doctrinal point of view of the Church” [44]. This and royal elements, turned into a “divine beauty, a is the reason why the Russian Church banned the magnificent old man, so wise and powerful, the real iconographic representation of God the Father in man “counting many days” παλαιός τών ημερων of the Synod in Moscow in 1666-1667. the Greeks” [39]. Thus, masterpieces are created: This is noticed when it is claimed that “the Baptism of Christ by Pietro Perugino; God the image of the Father unmade by man, who is Christ Father represented in the Assumption by Titian; himself, an image shown in the Body of the Lord Creation of the Sun and Moon and The Creation and turned visible, is a dogmatic fact” [45]. of Adam by Michelangelo; The Last Judgment and the Coronation of the Virgin by Rubens; the From the above mentioned statements, it Coronation of Our Lady by Velázquez, etc. seems that the only representation of the Father, accepted by the Russian Church, is one of the oaks of the Mamvri episode, in which the eternal Father VI. The Russian Church and the ban appears as angel-faced. “Other trinity symbols - for on God The Father’s Representations in example, the One counting many days, the lamb, the Icons dove, three People sitting on the same throne - were represented. But, in our opinion, no representation Citing the decisions of the Seventh Ecumenical is so appropriate as Roubliov’s icon to “introduce” Council, which stated that God the Father could the believer in the reality of the living of the three People” [46], says father Lev Gillet. Describing the

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 168 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.14 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology works of Roubliov, he says that the angel who is and in the middle of the beam the words ‘Get out in the centre is the Father. His right hands pointing of your land and your relatives’” [50]. to the plateau suggests the sacrifice in which we are invited to participate. The angel to the right The words of God the Father are represented in of the table is the Son who, like the Father, has a the icon of the Baptism of Christ: “Christ standing sad figure, his head tilted to confirm acceptance of naked in the middle of Jordan and on the river sacrifice. The angel to the left of the table is the bank, on Christ’s right, the Forerunner looking up, Holy Spirit. His gaze is directed towards the Son, his right hand on Christ’s head and in the left one the focus being on what the Son will do. His eyes stretching up he keeps shepherd’s cane. And the expressed “sympathy and compassion” [47]. sky above and from it the Holy Spirit descending like a dove with a beam of light on Christ’s head, in Drawing a parallel between the sacred paintings the midst of the ray the words ‘This is my beloved of Raphael and those of Roubliov, L. Uspensky Son with whom I am well pleased’” [51]. said that “although Raphael drew differently from Roubliov, he saw it in the same manner, God can be represented in the form of a burning according to the law of the visual perception itself. bush: “Moses untying his shoes, and sheep about The difference consisted in the fact that Raphael him and before him a bush burning, and in the subjected the natural vision of the human eye to middle of the bush in a gray blue circle Virgin the autonomous control of his reason, moving thus Mary with the baby and somewhere near the bush, away from that vision. The icon painters, however, a angel looking at Moses ... “ [52]. remained loyal to it, not moving away from it, not The scene representing the participation of the only because the meaning of their representation did Holy Trinity in the Divine Liturgy is described not require it, but it did not allow the overcoming by Dionysius of Furna in the following manner: of the natural perception of the first plan, which “The baldaquin and underneath the table the Holy limited the icon structure” [48]. Gospel, and the Holy Ghost above the Gospel, and the Father of no beginning close, sitting on the chair, blessing and reading from a paper ‘from VII. Guidelines for Representations of the womb before the morning star I have begotten God The Father in Byzantine Iconography Thee’. And on the right side of the table Christ, in Textbooks priest’s clothes and blessing ...”. The Holy Spirit is represented as a dove above the Gospel [53]. In this We have noticed that the Russian Church scene God the Father appears, as seen in churches, decided to ban the depiction of God the Father in the image of a long white bearded old man. He in iconography, except for the icon reproducing may be represented in an anthropomorphic manner the three angels appearing to the oak of Mamvri. in the icon describing the creation of Adam. “Adam In the other Orthodox countries, God the Father as a beardless young man naked and the Father of is discreetly represented in iconography in some no beginning, before him in much light, holding biblical episodes. We will reproduce some excerpts him with His left hand and blessing him with His from two textbooks that recommend the manner right hand; and around them clouds (fog) and hills, in which these scenes should be depicted. God trees and fruit and fragrant flowers, and many kinds the Father appears represented either by word or of animals and above the sky and the moon” [54]. anthropomorphically, in the form of an angel or an old man. The icon widely accepted in the whole orthodoxy, the revelation of the Holy Trinity to the In two scenes representing episodes from the oak of Mamvri, is presented as follows: “a house Old Testament the words of God the Father appear, and three angels sitting at a table, having a calf when he commanded Noah to make the ark: “Noah head before them on a platter, bread and other food standing and looking up and above him the sky, and dishes ...” [55]. a beam of light coming down to him, and inside the beam these words, ‘Make a wooden boat’, in God the Father can also be represented in an four angles for ‘behold I will bring a flood upon anthropomorphic manner in the icon of the Descent the earth’” [49]; and to Abraham to leave his land: of the Holy Spirit: “A house. The 12 Apostles “the sky above him and a ray coming down to him sitting in a circle. Above them a small vault the middle of which an elderly man holds in His hands,

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 169 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology in front of Him, a tablecloth in which there are 12 church in Densuș (15th century), in the altar “on a rolled papyrus; He has a crown on his head. Above blue background is depicted God the Father, with Him the inscription ‘The World’. Above the house white hair, closely tied in two tails fallen on His the Holy Spirit as a dove, a great light surrounding shoulders, with beard and white robes. He keeps everything. 12 flames come out of the dove and are his hands on the shoulders of the child Jesus, placed on each of the apostles” [56]. dressed in a white shirt, reminiscent through its decoration, of peasant shirts. Jesus blesses with His right hand and in the left hand he holds a woven VIII. Representations of God The Father candle. On the head of God the Father is painted in Romanian Iconography the dove, whose head with a halo goes beyond the panel. The composition is probably the work of a Due to the historical context that characterized painter with a preference for the popular element, a the Romanian lands, the art of iconographic characteristic of Transylvanian panting” [61]. representation is very rich. The three Romanian principalities were under the domination of the A common theme in Romanian iconography, West (Transylvania) and the East (Wallachia and inspired by the Western tradition is the participation Moldavia). Therefore, iconographic Romanian of the Holy Trinity in the coronation of Our Lady. art has influences from the Christian world, both It is found at Sucevița, at the Episcopalian church from the East and the West. Romanian Christian in Roman (the altar) and at Răşinari (1750), art does not lack any of the specific symbols of St. Catherine’s church in Bucharest, the New representation in Christian iconography. We will Saint George, Colţea Church, etc.” [62].“Sinaia mention only a few examples to justify this claim. Monastery keeps an icon of the seventeenth century, representing the Holy Trinity under the The Romanian monasteries and churches were appearances of the three angels fed by Abraham and painted with scenes in which the globe appears in which has been characterized as ‘the most beautiful the icons in which the Holy Trinity is represented. Romanian icon of the picture achievements of the Thus, Snagov Monastery shows “the One counting age” [63]. many days and the Saviour seated on a bench, with the globe at Their feet”; Sucevița monastery depicts God the Father is also represented taking part in “two angels holding the globe” and at the Episcopal the celebration of the Divine Liturgy. The scene is Church of the Roman we see “The One counting found at Cozia monastery, where “the three persons many days holding the globe, the Savior the Gospel appear depicted vertically: the Father above, and the dove flying above them” [57]. An image framed by two seraphims, the Holy Spirit and Jesus from Nicula Monastery displays the Father and Christ high priest at the altar, officiating the Divine Son “holding both the globe, on which the cross is Liturgy.” [64] placed with the dove on top, and under the arms of the cross, the inscription NIKA appears” [58]. Conclusions There is also a representation in which “the dove occupies the central place, surrounded by a The relationship between the Creation and bright halo, the Father and the Son sitting on the the Creator, between man and God, the desire for throne. The Son, in clothes of the era, is holding the communication and communion is the consequence paper on which are written people’s sins, which he of the fact that God created man in His own image crushes” (the church from Stăneşti) [59]. and man has been trying to communicate with the One who gave him the breath of life through An image rarely seen in iconography is a various means. One of these means is represented representation of the Holy Trinity as the bust of by the icon. The iconographic representation of Jesus with three heads (the church in Tălmăcel, jud. God in the Trinity or of each individual Person Sibiu), or a bishop, also with three heads (the icon, was understood beyond its spiritual and didactic painted in 1853, by Ion Pop iconographer from purpose and gave birth to the iconoclastic dispute Făgăraș)” [60]. that was solved in dogmatic and symbolic terms at the Seventh Ecumenical Council. The imagination of painters is also visible with the Romanians in Transylvania. Thus, at the Iconographers strove to offer Christians the

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 170 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.14 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology image of the invisible God with a desire to bring [7] Alain Besançon, Imaginea interzisă. Istoria the transcendent into the immanent. Thus, either on intelectuală a iconoclasmului de la Platon portable icons or on the walls of the holy churches la Kadinsky [The Forbidden Image: An God in the Holy Trinity was represented in different Intellectual History of Iconoclasm], trans. historical moments. Mona Antohi, București: Ed. Humanitas, 1996, p. 134. The anthropomorphic representation of God the Father was considered an act of courage, which in [8] Ibidem. the view of some Christian communities, we refer [9] Ibidem, p. 140. here to the Russian Orthodox, was an exaggeration [10] See more details in Marie Jose Mondzain, as He could not be represented in human form. Image, Icon, Economy: The Byzantine Origins Moreover, in a Seventeenth century Synod, the of the Contemporary Imaginary, trans. Rico Russian church, considering itself a defender of Franses, Stanford University Press, 2005. genuine Christianity, banned the painting of God [11] Alain Besançon, Imaginea interzisă... [The the Father in any form. This decision did not affect Forbidden Image...], op. cit., p. 149. the entire orthodoxy because, as we have seen from the study, God the Father has continued to be [12] Constantin Cavanos, Ghid de iconografie represented in the other Orthodox churches. The bizantină [Guide of Byzantine Iconography], anthropomorphic representation of God the Father trans. Anca Popescu, București: Ed. Sofia, is also recommended in textbooks of Orthodox 2005, p. 164. erminia. This practice does not violate the decisions [13] Ibidem. of the Seventh Ecumenical Council which states [14] Adolphe Napoléon Didron, Christian nothing specifically about the iconographic Iconography: or The history of Christian Art representation of the Persons of the Trinity. in the Middle Ages, Volume 1, 2003, pp. 167- 170, apud Wikipedia, Dumnezeu Tatăl în artă References [God the Father in Art]. [15] Wikipedia, God the Father ..., op. cit., note [1] Iegor Reznikoff, La transcendance, le corps 14. et l’icone, dans le fondement de l’art sacré et [16] Alain Besançon, Imaginea interzisă... [The de la liturgie, vol. Actes du colloque Nicée II Forbidden Image ....], op. cit., pp. 187-188. 787-1987, douze siècles d’images religieuses [17] Wikipedia, God the Father ..., op. cit., note (Paris, 1986), ed. Le Cerf, 1987, https://www. 16. google.ro/?gws_rd La transcendance, le corps et l’icone, dans le fondement de l’art sacré et [18] Adolphe Napoléon Didron, Iconographie de la liturgie. chrétienne. Histoire de Dieu, p. 207 [19] [2] Michel Quenot, L’icône: un art théologique Ibidem. See the miniature engraved on a pour notre temps. L’art sacré de l’icône, in manuscript in the tenth century, The open rays Lumière du Tabor, nr. 19, sept. 2004, p. 2. hand Ibidem, p. 208. [20] [3] Ibidem. p. 3. Manuscrisul Liber [The Free Manuscript] such as, apud Adolphe Napoléon Didron, [4] Leonide Uspensky, Teologia icoanei în Ibidem, p. 210. Biserica Ortodoxă [Theology of the Icon in the Orthodox Church], trans. Theodor Baconsky, [21] Adolphe Napoléon Didron, Iconographie Ed. Apologeticum, electronic edition, 2006, chrétienne..., op. cit., p. 211. p. 44. [22] Ibidem. [5] 5 Pr. prof. dr. Isidor Todoran, Arhid. prof. dr. [23] Ibidem, p. 212. Ioan Zăgrean, Teologia dogmatică [Dogmatic [24] Ibidem, p. 213. Theology], Cluj, 1997, p. 265. [25] Ibidem, p. 215. [6] “Canon 9 of the Seventh Ecumenical [26] Adolphe Napoléon Didron, Iconographie Council”, in Arhid. prof. dr. Ioan N. Floca, chrétienne..., op. cit., p. 218. Canoanele Bisericii Ortodoxe [Canons of the Orthodox Church], 1991, p. 159. [27] Ibidem, p. 219.

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[28] Ibidem, p. 220. robed in priestly clothing blessing”, Manuel [29] Ibidem, p. 222. d’iconographie chrétienne grecque et latine, translated from the Byzantine manuscript „Le [30] Ibidem, p. 223. guide de la peinture” by Paul Durand, Paris, [31] Ibidem, p. 223. 1845, p. 229. [32] Ibidem, p. 225. [54] Dionisie de Furna, Erminia picturii bizantine [33] Ibidem, p. 227. [Erminia of Byzantine Painting], op. cit., p. [34] Wikipedia, God the Father in Art, op. cit. 68. The scene is also described in the following manner: “Young unfledged Adam, standing [35] Adolphe Napoléon Didron, Iconographie naked. The Eternal Father in front of him, chrétienne. Histoire de Dieu, p. 223, fig. 61. surrounded by a bright light, holds him by [36] Adolphe Napoléon Didron, Iconographie the left hand. Around them, trees and various chrétienne. .., op. cit., pp. 228-229. animals. Above, the sky with the sun and the [37] Ibidem, p. 230. moon”, Manuel d’iconographie chrétienne op. [38] Ibidem, p. 235. cit., pp. 78-79. [39] Ibidem. [55] Dionisie de Furna, Erminia picturii bizantine [Erminia of Byzantine Painting], op. cit., in [40] Leonide Uspensky, Teologia icoanei în Biserica Ortodoxă [Theology of Icon in the Cuvânt înainte [the Foreword], p. 71. Orthodox Church], trans. Theodor Baconsky, [56] Manuel d’iconographie chrétienne grecque Ed. Apologeticum, electronic edition, 2006, p. et latine, translated from the Byzantine 73. manuscript „Le guide de la peinture” by Paul Durand, Paris, 1845, p. 205. [41] Ibidem p. 151. [57] Mihai D. Radu, Reprezentarea Sfintei Treimi în [42] Ibidem, p. 152. pictura bisericilor românești [Representation [43] Ibidem, p. 73. of the Holy Spirit in the Painting of Romanian [44] Ibidem. Churches], http://www.crestinortodox.ro/ [45] Leonide Ouspensky, L’image du Christ non religie/reprezentarea-sfintei-treimi-pictura- faite de main d’homme; in Lumière du Thabor, bisericilor-romanesti-69450 html, pp. 10-11. nr. 19, sept. 2004, p. 13. [58] Ibidem, p. 15. [46] Père Lev Gillet, “La signification spirituelle [59] Ibidem, p. 11 de l’icône de la Sainte Trinité d’André [60] Ibidem, p. 15. Roubliov”, in rev. La lumière du Thabor, sept. 2004, nr. 19, p. 9. [61] Ibidem, p. 12. [62] Ibidem, pp. 13-14. [47] Ibidem, pp. 10-11. [63] Ibidem , p. 14. [48] Leonide Uspensky, Teologia icoanei în Biserica Ortodoxă [Theology of Icon in the [64] Ibidem, p. 10 Orthodox Church], op. cit., p. 147. [49] Dionisie de Furna, Erminia picturii bizantine BIOGRAPHY [Erminia of Byzantine Painting], București: Editura Sofia, 2000, p. 69. Iulian Isbasoiu was born in Mizil, Romania at the 22nd of July, 1966. He graduated the [50] Ibidem, p. 70. Theological Seminary of Buzau in 1993, the [51] Ibidem, p. 103. University of Theology in Bucharest where he [52] Ibidem, pp. 73-74. finished his bachelor degree in liturgical theological [53] Ibidem, p. 215. Another representation studies in 1993. He graduated the University of recommendation: “A dome. Below a table with Catholic Theology of the ”Marc Bloch” University the Gospel, above the Holy Spirit. Besides, the of Strasbourg and received the title of Doctor Eternal Father seated on the throne, blesses of Theology with the doctoral thesis: „Culte et with His holy hands and says, ‘Before Lucifer religion populaire dans l`Eglise Orthodoxe. Le I begot you’. To the right of the table, Christ mariage chez les Roumains Orthodoxes a l`aube du XXI-e siecle”.

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He worked as a Teacher at the Theological Seminary and as a Cultural Adviser at the Archiepiscopate of Tomis. In the present he works as a Priest at the ”Saint John the Baptiser” church in Constanta and as an Assistant Professor at the University of Theology of the Ovidius University of Constanta. Among his publications ones of the most remarkable are: „Culte et religion populaire dans l`Eglise Orthodoxe. Le mariage chez les Roumains Orthodoxes a l`aube du XXI-e siecle”, French, ed. Vasiliana, Iaşi, 2008, „The implementation challenges of the Bologna process in theological orthodox university – the dialogue between church and state”, International Scientific Conferences on Social Sciences & Arts, Albena, Bulgaria, 3-9th of September 2014, vol. III Psychology, psychiatry, sociology, healthcare education, pp. 913-925: „Church architecture in the romanian orthodox church. The romanian architectural church styles”, International Scientific Conferences on Social Sciences & Arts, Albena, Bulgaria, 3-9th of September 2014, vol. History of arts, contemporany arts, performing arts, visual arts, architecture, design, pp. 577-585. Assist. Prof. Dr. Iulian Isbasoiu is currently within the Church as a priest and the University as assistant professor.

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God’s immanency in Abraham’s response to revelation: from providence to omnipresence

Fr. Lect. Cosmin Tudor CIOCAN, PhD Faculty of Orthodox Theology, Ovidius University of Constanta Romania [email protected]

Abstract: My assertion is that God’s biblical contrary proving God’s immanency in this very image may not reflect entirely His existence differentness of His in relation with other gods in itself as well as His revealed image. Even by providence and omnipresence, indwelling if God in Himself is both transcendent and His creation. immanent at the same time, and He is revealing accordingly in the history of humankind, still Key words: differentness, gratefulness, deism, the image of God constructed in the writings immanence, indwelling, revelation, faithfulness, of the Old Testament is merely the perspective worship, idols, the guardian spirit, Mesopotamia, made upon God by His followers to whom the land binding, Promised Land, omnipresence, He has revealed. That could be the reason why cradle of life for centuries God’s biblical image seems to emphasize more His immanence, starting with Pentateuch, where God cohabites with Adam I. If the immanence would not be a on Earth, then He reveals Himself to Abraham valid option then what? and Moses and so on. Somewhere, after the Babylonian exile, the image suffers slightly In this paper we will apprehend what are differences tilting towards God’s transcendence. the affected religious issues when speaking and accepting God’s immanency. First of all we can In a path already created and grounded by clearly see that a major result of this denial is Israel’s ancestors, even this new color of precisely the threatening of the very existence transcendence bears the nuances of immanence. of religion by the reign of deism; this existence is How can this be possible? Let’s take a look on however proven even by the religious partisans the revelation received by Abraham from God of transcendence, with a different task of and see how this can fit the profile. Instead of course, that of manifesting religiousness and the transcendence of God regarded by others gratefulness by any rational beings to their in the differentness of Yahweh appointed by Creator, no matter if He find this out or not. It is In Abraham in his walking out of Mesopotamia, addition to that there are several other aspects I will prove otherwise, that Abraham is on the putted at stake by the exclusion of immanency.

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One of the problems to discuss here is the one can see why such a caricature is sometimes religious ground of the versatile relationship drawn and that it is not entirely invalid.[2] between nature and free-will. This dialectical motive originated from secularization of When speaking of God’s immanency we are the Christian Idea of creation and freedom, talking about His indwelling within His creation, emancipating human personality from its for immanence means nothing more abstruse religious dependence upon the God of than “indwelling”. According to the revelation Revelation. Considering only the transcendence given by God – directly or by any means – we don’t of God, any of His relation with His creation will need to search for Him outside our universe, deep became superfluous, including God’s Revelation. into the darkness or into the light, since “he is This will be the end of any true, objective not far from any one of us, for in him we live and meaning given by religions upon everything, move and have our being” (Acts 17.27-28). Such e.g. existence of man, of evil, bad or good; a conception that equals in the New Testament everything would go sideways for sure, moral immanence-indwelling-omnipresence is a result and ethics would no longer exist for there is of a long experience and theology, and not a no axis mundi without a God immanent to his concept emerged spontaneously without any creation. Nothing would be bad any longer, as previous experience whatsoever. This result- nothing would be good as well; every ethical conception of immanence-omnipresence would consideration will be based only on subjectivity, be an interesting issue to be presented in this either it is of a person, society, social context context, to see what the steps it took to become or any other subjectivity. „In a word, the Divine as shown in Acts 17 were. immanence is not the goal of our quest of God, but it is the indispensable starting-point.”[1] A. God’s ancient vision in Mesopotamia: the guardian spirit II. What should we understand from It is very clear that from the beginning of God’s immanence, religiously speaking? religion, in general, “god” was always conceived as immanent as could be, all until it ended up Traditionally, in Christian theology the in animism, naturalism or Panentheism (e.g. immanence of God denotes God’s being or totemism). Mankind needed gods that were so acting within humankind or within the world, in vivid with their presence among us that they contrast to God’s transcendence, which denotes could influence the nature of things and events his being beyond or above humankind or the in favor for those they favor. This theological world. But this contrast alone is too simple. For conception of ancient religions led to a certain in Christian theology God is both transcendent image of how gods should relate with mankind, and immanent; these terms are complementary, that they must be protective and careful with not alternatives. Indeed, pantheism, not theism, those who sacrifice something for them. regards God as entirely immanent in the world, Among the pantheon of Mesopotamian gods, without qualification. It is more accurate to Nanna, the moon-god, was the supreme one, regard God’s immanence as his animating and because he was the source of fertility for crops, sustaining the world and humankind by his herds, and families. Prayers and offerings were near presence, and God’s transcendence as offered to the moon to invoke its blessing. In denoting his otherness, holiness, and difference this context of partisanship – each group-tribe from the world and humankind. As immanent, had his protective god who was pitting against God energizes the wills of human beings by any other tribe that had competitive interests his Holy Spirit; as transcendent he is never to – another theological vision emerged, rather be equalized with the world, the “All,” or his similar, yet somehow new, that of Abraham’s. creatures, and his Spirit is holy. Pantheism and He had started with this prevailing image of the Deism are exaggerations of only one side of this guardian spirit for he was born and raised in Ur dualism. Popular thought accuses sometimes of the Chaldees (Genesis 11.28) and his father the liberalism of urging God’s immanence, as Karl along with all his family worshiped idols as all Barth and others urging his transcendence. But other inhabitants of Mesopotamia did. “And this would be a simplistic caricature, although

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Joshua said to all the people, “Thus says the from Yahweh and he obeyed God’s strange call Lord, the God of Israel, ‘Long ago, your fathers straight away. That was the engine that made lived beyond the Euphrates, Terah, the father of Abraham reject any other so-called god that was Abraham and of Nahor; and they served other incapable to prove himself as guardian other gods.” (Joshua 24. 2). Then the call of Abraham than conjectural and accidental. In other words, (Genesis 12.1) occurred from a different God, Abraham’s faith was certainly driven by the same who wanted his servant to be as different as He need as anyone else’s, the need of protection, of is, that is why He asked Abraham to exit from care and redemption from a poor, vicious life, everything knew, his kin, his house, the world but the reason he turned side to Yahweh was known at that time and go to the edge of the very different from everybody else, for he had world in search for that specific God that didn’t witnessed a vivid manifestation of a certain God; indwell in stone or wooden statues. Of course that made him change his life and follow his that was the beginning of the transcendent proved protector that had the ability to come yet immanent God, for He tried everything to into contact with man. The center of Abrahamic convince Abraham and his offspring, the Jews, faith for Yahweh’s revelation is undeniable, that He is everything other gods are not. “Put even if there are many theologians that stress away the gods that your fathers served beyond on the differentness of Yahweh comparing with the River and in Egypt, and serve the Lord” other gods and promote the theology of God’s (Joshua 24.14); transcendence. This is merely the tradition of modern liberal theology – occasionally In spite of all the differences Adonai proved, influencing some of the Orthodox theologians his selection over the other gods imitated the too – where neo-Orthodox Protestant same pattern ancient world had, of following theologians like Karl Barth (1886-1968) or the one that guards you. That was the pattern Judaic rabbi such as Abraham Joshua Heschel of Mesopotamia imprinted in every words of (1907-1972) begin their theology not with divine Adonai and Jews, and I don’t consider this not revelation, but with human experience [3]. because this is another false lead, instead it Coming forward with this emphasis on personal demonstrates the simple, immutable human experience, it is hard not to accept the humanly sentiment of faithfulness mirrored also in the side of religion and that it only makes God more divine behavior: “For his loyal love towers over transcendent and impassible. On the contrary, us, and the Lord’s faithfulness endures. Praise accepting and embracing revelation per se it is the Lord” (Psalm 117.2); “Moses reminds them of then natural to accept that God is immanent and God’s faithfulness and love” (Deuteronomy 1.1). indwelling among us, with us. It is obvious that What was then the reason Abraham turned to this event with Abraham can be used for both Adonai instead of going the same religious road godly attributes, but let us see further the vision his family had ever since? We cannot assume that recurrent in Judaic scripture to understand Abraham knew anything sundry or something in what way they thought of Yahweh’s important to make him change his religious views differentness. “Abraham obeyed God’s call, and, and orientation and take on a road completely when he arrived in the land of Canaan, he built new, and also accept exile without remorse an altar to Yahweh at Shechem (Genesis 12.7). and second thoughts despite the drawbacks The text indicates that God’s appearance to and limitations this different path had. Withal Abraham was a deciding factor in his choosing to there is no evidence that Abraham was aware worship Him. Hebrews 11.8 says that Abraham’s of this new, different God prior to the calling He departure from Ur was an example of faith in made unto him. So, the only reason left for us to action.”[4] “By faith Abraham obeyed when he consider his immovable decision is the different was called to go out to a place that he was to way of engaging people Adonai had. Unlike any receive as an inheritance. And he went out, not other known god - distant objects of worship - knowing where he was going” (Hebrews 11.8). Yahweh made the first step, a direct, personal contact, exiting anonymity and impassibility and proving he takes care of His followers for real. As B. God’s indwelling among creation a worshiper of other gods, Abraham must have been surprised to receive a direct revelation From the beginning of Abrahamic religion the

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 176 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.15 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology way he perceived God was that He is something of all capital commandments (mitzvah) and the else, different from other gods that surrounded very base of the covenant closed with Jews. Abraham. This differentness of Abraham’s God Halakhah (The sacred mitzvoth, Jewish Law) holds fast over time for all his descendants, so stresses on the duty to know God, that He exists, the same differentness will be observed in Egypt He is alive and Eternal (Ex. 20.3), that God is One, against Egyptians’ gods culminating in the first a complete Unity (Deut. 6:4) commandment of Decalogue. “I am Adonai your God, who brought you out of the land of Egypt, A text very suggestive on God’s indwelling out of the abode of slavery…” (Exodus 20. 1). among creation is Psalm 139.7-10: Lots of texts emphasis the differentness of God, 7. “Where can I go from your Spirit? Where “describing Him as the ‘wholly independent’ can I flee from your presence? in which epithet we hear echoes of Proclus’s doctrine of the autarky of God”[5]: “Let it be 8. If I go up to the heavens, you are there; if according to your word, that you may know I make my bed in the depths[7], you are there. that there is no one like the Lord our God” (Ex. 9. If I rise on the wings of the dawn, if I settle 8.0) and other coming from both sides, either on the far side of the sea, God’s or Prophets’: Ex. 9.14 “you may know that there is none like Me in all the earth”; 15.11; Dt. 10. Even there your hand will guide me, your 4.35, 39; 33.26; 2 Sa 7.22; 1 Ch. 17.20; Ps 86.8; right hand will hold me fast.” Is 45.5-8; 46.9; Je 10.6, 7. But all this pleiade of demonstrating the differentness of Yahweh in By the time these words were written (~1000 which Old Testament’s Scripture abounds are BC) there was no presence or threaten from driven by the same pattern that have boosted deism or pantheism, that is why the author of Abraham to renounce everything and take the Psalm does not matter to suggest His presence path the revealed God told him to walk: Adonai everywhere in the material world and beyond is the only real, alive God that can protect you (Heavens and Hell). David said that God’s for real against anything. There is always ecstasy presence couldn’t be eluded through space along with underlining God’s incomparability, a (verse 8), speed (verse 9), or darkness (verse joy that Jews are blessed to be chosen to receive 12). In other words, nothing in the universe can His revelation, to be over-watched and guided hide a person from God[8]. But, to a certain by Him. “‘O Lord God, You have begun to show point this can only mean that Gods oversees Thy servant Thy greatness and Thy mighty hand, everything and so it can be only taken as a base for what god is there in heaven or on earth who for godly sovereignty. It is a reasonable way of can do anything like Thy works and Thy mighty considering this kind of understanding God’s deeds?” (Dt. 3.24). That is why an absolute immanency according to the “world” view at transcendent conception of God in the context that point. In rabbinic theology the main dogma of ancient idolatry is very improbable, even if is not God’s omnipresence, but the doctrine it is not deniable for several reasons not to be of God’s omniscience with a major impact on discussed here[6]. Instead it is most certainly Judaic moral. “This great and self-evident truth, an echo of a sentiment of recognition for God’s That God knows our hearts, and the hearts of all choice “Surely the Lord our God has shown us the children of men, if we did but mix faith with His glory and His greatness, and we have heard it and seriously consider it and apply it, would His voice from the midst of the fire.” (Dt. 5.24) have a great influence upon our holiness and upon our comfort”[9]. That means that God’s Everything in the passages that have spoken everywhere-ness is not the central issue for the about ‘God of Abraham’ and his descendants ‘elected people’, but His all-over-watch-ness is underlined that YAHWEH is God unlike any other for there is no place on earth that his followers god. And since all other gods where impregnated will not be the subject of His protection. with and into the material world – through their animist conception and physical substance that Still, this omnipresence of God’s surveillance stands as fabric for everything – the new image and watching over creation was hastily of God, Adonai, always brings into discussion the conceived as omnipresence of His existence in it, issue materialism to deny it. This is the recurrence and we have to wonder what the basics of this

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 177 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology evolution of conceiving the godly omnipresence Yahweh’s incomparability to other gods – “I am were. the Lord, and there is no other; Besides Me there is no God” (Isaiah 45.5), while Jeremiah (whose writings are dated 626 to 585 BC, in the time of C. God’s differentness: land binding vs the 1st Babylonian exile, somewhere between omnipresence? 605- 539 BC) gain already a new interpretation for Yahweh’s differentness, now aiming more Every wangle of Yahweh to subdue Jews explicitly towards His omnipresence, but was meant to underline the huge differences nevertheless he don’t lose the line of God’s between other gods and Him, Adonai. “Do not immanence: « “Am I only a God nearby,” declares turn to idols or make for yourselves any gods of the LORD, “and not a God far away?” Can anyone cast metal: I am the Lord, your God” (Leviticus hide in secret places so that I cannot see him?” 19.2). So, the idea of a God so different from declares the LORD. “Do not I fill heaven and other known gods was the core of Abrahamic earth?” declares the LORD». (23.23-24). adulation and it was transferred to his kin. Psalm 113.5-6: “Who is like the Lord our God, who In consequence, it is unlikely for Jews, until is seated on high, who looks far down upon the late 7th century BC, to grow a transcendent the heavens and the earth?” But this idea of theology with Yahweh in the middle and nothing Yahweh’s differentness was over-exaggerated else following this type of theology. I say this in a later theological thinking and became His because if their theology had been like that, a differentness from everything, a transcendent transcendent one, than it is awkward that, for attribute that had nothing to do with the a long period of time, the only transcendent initial understanding and perception that element for them was God; nothing else in their Abraham had for this revealed God. Only with religious teaching stood to support such an time passing and Jews becoming theologians assumption. Starting from the generic ‘promised instead of followers, the ‘the good shepherd’ land’[12] to the whole image of ‘election of became ‘God from above’ or ‘the Mighty from God’ – everything is more than mundane, no the heights’ (Ezek. 34.5; Job 31.1). The parallel transcendence, no out-of-this-world-ness. That between early and late texts of Old Testament ‘promised land’ was not even related with Eden, [10] – (1) from the book of Genesis (1440-1400 the cradle of life, God’s garden, and His place BC) to the first Babylonian captivity Book of of walking by with Adam. It has nothing to do Jeremiah and the final section of 2 Kings (686 – with remaking what Adam did wrong; in their 586 BC) and (2) Ezra to Malachi (516 – 400 BC) understanding of Canaan there was not even – ”shows that the requirement to bring offerings a slightest idea of rebuilding the lost garden of to the place of Yahweh’s choice is explicable in heaven. ‘A land flowing with milk and honey’ terms of a fundamental theological principle of (Exodus 3.8, 17; 13:5; 33:3; Lev. 20:24; Num. 13:27; Deuteronomy, rather than a contingency-plan Dt. 26:9; 26:15; Jer. 11:5; 32:22; Ezek. 20:6) bears associated with one or other of the centralizing the image of Eden without a heavenly recognition reforms”[11]. Jeremiah, ‘the new Moses’, insists of God-man relation’s spirituality. The enormous on the theme of the covenant between God and recurrence of this idea was meant to give people Israel and unto the fact that this protection of a clue about a God that can indwell in different Yahweh is conditional and it can be broken by places if He has a partner to live with. Without Israel’s apostasy with him following other gods. knowing, Jews’ theology of ‘the Canaan’ vis-à-vis He, once again, stresses on the differentness of ‘Eden’ was but the beginning of the idea that God Yahweh and give an extra dimension of this term, is everywhere, that He cannot be restricted to a incomparability. Jeremiah underlines that the certain place, even if that place is Eden or Canaan. Lord is a jealous, possessive Master that wants Building a ‘promised land’ elsewhere than in the all his followers’ attention and faithfulness; old emplacement of Eden, was the very ground He promises goods and wealth in return, but for God’s omnipresence. That was probably one the condition is absolute: who wants to serve of the reasons the ‘revealed God’ told Abraham Him should do this without other religious to move from Mesopotamia, instead of helping alternative. Isaiah (his writings dated from the him concur it as the emplacement of what once pre-exile period, 757 to 696 BC) emphasizes on was Eden. If God had made Abraham king of

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 178 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.15 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology that ancient, ancestry cradle of life, He would Pentateuch, where God cohabites with Adam have most probably built a theology of God’s on Earth, then He reveals Himself to Abraham placement, the ‘land binding’ – one that Jews and Moses and so on. Somewhere, after the eventually built, “Our fathers adored on this Babylonian exile the image suffers slightly mountain: and you say that at Jerusalem is the differences towards God’s transcendence, in a place where men must adore” (John 4.20). But path already created and grounded by Israel’s Yahweh has chosen a different path, to make ancestors, even this new color of transcendence Abraham leave that old place of Eden as a bears the nuances of immanence. How can degenerate, corrupt one that had nothing to do this be possible? I took a look on the revelation with the first God-man encounter anymore; He received by Abraham from God to see how this has instead promised to Abraham that they will can fit the profile I made for God’s biblical image. rebuild (Latin re-ligo, -are) this true relationship The emerged thesis is somehow different from in a different place, a new one, inhabited with other biblical exegesis and it could be add to people who believe in the true, only ‘God of them. heaven and earth’.[13] Looking at the construction of the ideas But the fact of God’s abiding in a heaven ever in the Old Testament, St. Augustin said once so high does not prevent him from being at the that “In the Old Testament the New Testament same time also on earth. Therefor Yahweh’s is concealed; in the New Testament the Old revelation unto Abraham was just the first in a Testament is revealed” developing from the row of God’s demonstration of His indwelling in typological theory of biblical interpretation. all the creation. ‘God of heaven and earth, and This method was inaugurated by St. Paul and in the highest heavens of heavens’ is the text later posed in contrast with the allegorical of a prayer recited every day to raise awareness interpretation applied to narratives in the of His presence everywhere. The fact of God’s Hebrew Scriptures by the Jewish philosopher appearing later to Moses in a bush is taken as a Philo (died A.D. 50). For the former method proof that there is no spot on earth be it ever the key persons, actions, and events in the Old so lowly which is devoid of the divine presence Testament are viewed as “figurae” (Latin for [14]. The practical outcome of the current denial “figures”) which are historically real themselves, of the immanent idea to Rabbinic Judaism is but also “prefigure” those persons, actions, and seen in the comparison usually drawn between events in the New Testament that are similar to the “inwardness” of the Christian faith and the them in some aspect, function, or relationship. On “outwardness” of traditional Judaism.[15] the contrary, for the latter these are something similar to myths as allegorical representations of abstract cosmological, philosophical, or moral In conclusion truths. Origen, for instance, said that Abraham’s marriage to Keturah was not actual, but My assertion is that God’s biblical image may represents that there is no end to the getting of not reflect entirely His existence in itself as well wisdom. as His revealed image. I say this maybe under the influence of a later course on Religious literacy In the light of “situatedness” I think that I have attended at Harvard this year, where the real facts, characters and events occurred in main idea was in fact Donna Haraway’s concept biblical period of OT were regarded from the of “situatedness”[16]. But, my guess is that, even perspective of a fugitive people, who needed if God is both transcendent and also immanent in help and protection to demarcate itself from the same time and He is revealing to His believers the surrounding tribes and peoples, and who accordingly in the history of humankind, still get this divine intervention on Abraham as an the image of God constructed in the writings aid for their purpose. Instead, Abraham was a of the Old Testament is merely the perspective biblical character that somehow does not fit into made upon God by His followers to whom the profile of most others in OT and I say that the he has revealed. That could be the reason because the new religion emerged in Egypt from why for centuries God’s biblical image seems his kin and as a consequence of God’s blessing to emphasize His immanence, starting with upon him (Genesis 12.1-3) and carried on for his

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 179 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology offspring till the end of time (Genesis 28.3), had A religion without transcendence, steeped a paradoxical appellation. It bears the name of in the fullest immanence becomes a utilitarian Moses – Mosaic faith, leMoshe miSinai (“given to religion [18]. Since the immanence of divinity, Moses on Sinai”), and not of that who inherited preserved in its purest form, comes to be confused the ‘promised land’ over his strong belief and with the world in pantheism, as transcendence uncorrupted faithfulness, Abraham. Therefore, lacking of immanence halts in deism. On the a religion grew from the blessed offspring of other hand, in the absence of immanence, Abraham turned its attention to the lawgiver any religion is deprived of its centerpiece, Moses, but invoked always the fundamental Divine Revelation. Without any manifestation reason why this religion even exists, Abraham’s whatsoever from a being it cannot be know or faithfulness and his call from God, «And he even thought – the ontological argument read in (Adonai, n.n.) said (to Moses, n.n.), “I am the reverse. „If He is to be known at all to us, He can God of your father, the God of Abraham, the only be so known by being manifested through God of Isaac, and the God of Jacob.”» (Exodus His presence within, or action upon, the finite 3.7 etc.). and comprehensible sphere. In other words, it is primarily as He is revealed in and through the The fact that the image of Yawheh has finite world, that is to say as immanent, that God this construction in the writings of OT proves becomes knowable to us.”[19] that the revelation of God is not necessarily incomplete in OT – as St. Augustin implied on St. Paul’s words, “All these people were known for References their faith, but none of them received what God had promised. God planned to give us something [1] J. Warschauer, M.A., D.Phil., Problems of very special so that we would gain eternal life immanence. Studies Critical and Constructive. with them” (Hebrews 11.39-40). From this view London: James Clarke & Co., 2007, 14. God’s self-revelation is like a construct, brick [2] Thiselton, Anthony C., The Thiselton by brick, to a final truth; but this theory cannot companion to Christian theology. Grand face the reproof that the biblical revelation has Rapids, Michigan: William B. Eerdmans contradictions and it tries to cover them with the Publishing Company, 2015, 1080. Augustinian principle. My paper proves that God [3] Shai Held, Abraham Joshua Heschel: The is transcendent and immanent in Himself and Call of Transcendence. Indiana, USA: is reveling accordingly from the beginning, no Indiana University Press, 2013, 72. As the changes, no contradictions, only the same truth, author underlines, these types of liberal revealed as it is. “God is not like people. He tells thinkers reject the few possibilities God’s no lies. He is not like humans. He doesn’t change revelation has to bring God down to man; his mind.” (Numbers 23.19) Because of His „he commences not by asking what it is that immutability “Jesus Christ is the same yesterday, God has revealed, but rather…by asking what today, and forever” (Hebrews 13.8). But for aspects of human nature and experience can people who received this revelation the obvious render us receptive to revelation” and this truth was always seen from their perspective, makes Revelation not important for what it from their situation and position, as ‘elected says, but for the fact the it can be perceived people’. „The immanent factor, as well as the by certain persons. And this leads us to transcendent one, defining and conditioning the another problem: was Abraham special build existence of a nation, supporting its guidelines of to receive the word (radical predestination), life, bind in a certain order and constitute a law or he was only elected by God to receive it, of its existence. The ‘Law of nation’ is a notion without anything special but his power of that concerns only those moral rules that people believing and following this path (and that of the land obey in their behavior in accordance is only a prove of forth-seeing of God over with their inland structure, so that they become the choice Abraham would have make unlike in their out manifestation, what they actually are others). in their essence. For these people, the ‘law of the land’ is inseparable not only to their , [4] John H. Walton, Genesis: The NIV Application but also to their existence.”[17] Commentary. Zondervan, 2001. At http://

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 180 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2.15 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

eh’-rets) “land,” is the fourth) ץֶרֶא , In fact www.gotquestions.org/Abraham-religion. [12] html most frequent substantive in the Hebrew Theologisches ”ץֶרֶא“ ,T. A. M. Fontaine, In Defence of Judaism, Bible. H. H. Schmid [5] Abraham Ibn Daud: Sources and Structures Handworterbuch zum Alten Testament, Ernst of Ha-Emunah. (transl. From the Dutch by Jenni and Claus Westermann, eds. (Munich: H.S. Lake). The Netherlands: Van Gorcum & Chr. Kaiser Verlag, 1971), 1:227-35, esp. Comp, 1990, 94. 234. [6] At least we can point out for some texts that [13] There are also many other elements in were taken into consideration by k. Barth to Judaic theology before Christ that indicates sustain the ‘Deus absconditus’, the hidden their conception of a mundane kingdom, God conception: Ex 19.18-19 “the Lord co-inhabited by Yahweh and his followers, descended upon it (Sinai) in fire. Its smoke but it is not the place or the length of this ascended like the smoke of a furnace, and paper to discuss them further. E.g. the place 3the whole mountain quaked greatly”, Dt of universal judgement will be on Earth, in 4.33 “Did any people ever hear the voice of the Valley of Jehoshaphat (Joel 3.2) – this a god speaking out of the midst of the fire, kind of judgement Judaism asserts has this as you have heard, and still live?”, et. al. See mundane dimension for it serves only the more in Alan J. Hauser and Duane F. Watson interests of ‘elected people’, Israel. Situated (editors), A History of Biblical Interpretation, in the desert of Teqo’a near Khirbet Berêkût, Vol. 2: The Medieval Though the Reformation west of the Khirbet Teqû’a (about eleven Period. Cambridge: William B. Eerdmans miles from Jerusalem), this place that should Publishing Company, 2009, 50, 313 etc. be accompanied with fever and tremors for the mighty judgement of the Right One, this [7] After New International Version of valley is instead euphemistically called by Bible (NIV). https://www.biblegateway. the Jews êmêq Berâkâh (“valley of blessing”) com/passage/?search=Psalm%20 for it will be the place where Yahweh will 139&version=NIV. In the King James Version bring glory to Jews over the other nations. (KJV) the word is Hell, “if I make my bed Somehow, this landscape remains in the in hell, behold, Thou art there” and in the Christian eschatology even if it aims toward a Complete Jewish Bible (CJB) the name is transcendent, universal, unbiased judgement, Sheol, “if I lie down in Sh’ol, you are there”. a mistake understandable due to the Judaic [8] Don Stewart, Is God Everywhere at Once? authorship of Book of Revelation. (Omnipresent), at http://www.blbclassic.org/ [14] S. Schechter, M.A., Litt.D., Some aspects of faq/don_stewart/stewart.cfm?id=364 rabbinic theology. New York: The Macmillan [9] http://www.biblestudytools.com/ Company, 1999, 29. commentaries/matthew-henry-complete/ [15] J. Abelson, M.A., D. Lit., The Immanence psalms/139.html of God in Rabbinical Literature. London: [10] See the Wellhausen hypothesis to Julius Macmillan and Co., 1912, 15. Wellhausen, Prolegomena zur Geschichte Israels. Berlin, 1882; 3rd ed., 1886; Eng. trans., [16] The historian of science Donna Haraway’s Edinburgh, 1883, 1891; 5th German edition, assertion that “situated ” are more 1899; first published in 1878 as Geschichte accurate than the “god-trick” of universal or Israels; English translation Prolegomena objective claims that rest on the assumption to the History of Ancient Israel, Forgotten that it is possible to “see everything from Books, 2008, ISBN 978-1-60620-205-0. Also nowhere.” Contrary to popular opinion, the available on Project Gutenberg, http://www. recognition that all knowledge claims are gutenberg.org/ebooks/4732?msg=welcome_ “situated” is not a manifestation of relativism stranger. whereby all interpretations are considered equally valid. Rather, “situated knowledges” [11] James Gordon McConville, Law and offer the firmest ground upon which to make Theology in Deuteronomy. Great Britain: objective claims that are defined not by their Journal for the Study of the Old Testament detachment but rather by their specificity, Press, 1986, 61. transparency and capacity for accountability.

http://dialogo-conf.com Session 3. The notion of “Immanence” in the Philosophy and - 181 - Theology The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

[17] Pr. Prof. dr. Ilie Moldovan, Actualitatea gândirii părintelui Dumitru Stăniloae cu privire la etnic şi etnicitate, în „Caietele Universităţii „Sextil Puşcariu” - Braşov Anul II • Nr.2 • vol. III – 2002, 44. Sursa online: https://archive.org/stream/Dumitru_ Staniloae-Arhiereul_Ortodoxiei_Romanesti/ Dumitru_Staniloae-Arhiereul_Ortodoxiei_ Romanesti_djvu.txt. [18] Michel Onfray, Contre-histoire de la philosophie. V. L’Eudémonisme social. trad. in Romaine de Dan Petrescu. Iaşi: Polirom, 2010, 49. [19] J. Warschauer, Problems of immanence: studies critical and constructive. The Project Gutenberg EBook, 2007, 12.

Session 3. The notion of “Immanence” in the Philosophy and http://dialogo-conf.com Theology - 182 - DIALOGO 2.2 (2015) doi: 10.18638/dialogo.2015.2.2 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology Table of Contents

INTRODUCTION...... 11 Preface...... 13 IPS Teodosie Petrescu, PhD

Preface...... 14 Acad. Alexandru SURDU

Preface...... 16 Acad. Gheorghe VLADUTESCU SECTION 1. “Transcendence” and “immanence” in the Ancient Greek Philosophy and the Patristic thinking A Mathematical View. Immanence or Transcendence? ...... 21 H Chris Ransford, PhD

Transcendence and Immanence of the Trinity in Barth and Lossky...... 27 Arvin M. Gouw, PhD

The name „Immanuel” = „God with us”, a proof of God’s immanence, according to the religious vision of the American author Ellen G. White. 34 Assoc. Prof. Ioan-Gheorghe ROTARU, PhD Transcendent and Immanent in the Orthodox Theology...... 45 Fr. Prof. Gheorghe ISTODOR, PhD

The cross-motif in Sandu Tudor’s norm-poem. The relation between the immanence and transcendence within the religious imaginary in Sandu Tudor’s akathist-hymns...... 55 Carmen CIORNEA SECTION 2. The notion of “Transcendence” in Philosophy and Theology Transcendence of Theology, Philosophy and Science in Russian Cosmism. 71 1. Emanuel George OPREA, PhD

http://dialogo-conf.com Tabel of Content - 183 - The concepts of “Transcendence” and “Immanence” in Supplement - March 2016 CONFERENCES & JOURNAL the Dialogue between Philosophy and Theology

2. Cristiana OPREA, PhD 3. Alexandru OPREA, PhD

Transcendence as Objective Argument of the Existence of the Personal God. ...... 81 Iacob COMAN, PhD

Transcendence and Revelation: from Phenomenology to Theology. 92 Nicolae Turcan, PhD, ThD

Language, Definition and Transcendence in the Philosophy of Vedantic Non-Dualism. Landmarks for an Aphophatic Knowledge of the Ultimate Reality...... 100 Lect. Ioan DURA, PhD Transcendence and Transcending in the Theology of Father Dumitru Staniloae. ...... 111 Fr. Lect. Grigore Dinu Moș, PhD

The Transcendence in Lucian Blaga’s Philosophical Thinking. 123 Fr. Lect. Stelian Manolache, PhD SECTION 3. The notion of “Immanence” in Philosophy and Theology The philosophic paradigm as basis for early Christian doctrine of God’s immanence. 133 Fr. Lect. Cosmin Tudor CIOCAN, PhD

Perspectives on the Logos’ immanence in Creation : „He came to his own (eis ta idia, in propria), and his own (hoi idioi, sui) received him not” (Jn1:11) . 151 Fr. assoc. prof. Nicolae Moșoiu, PhD Representations of God in Icons. Immanence and Transcendence in Christian Art. 164

Fr. Lect. Iulian ISBĂȘOIU, PhD

God’s immanency in Abraham’s response to revelation: from providence to omnipresence. 174 Fr. Lect. Cosmin Tudor CIOCAN, PhD

Table of Contents...... 183

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eISSN: 2393-1744, cdISSN: 2392-9928, printISSN: 2457-9297 ISSN-L 2392 – 9928 Proceedings of the Conference on the Dialogue between Science and Theology Volume 2 Issue 2

The concepts of “transcendence” and “immanence” in philosophy and theology. Dialogo conf 2016 TIPT ISBN 978-80-554-1208-5

March 3. 2016 - Constanta, Romania

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