DOCSLIB.ORG

Durham E-Theses

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Durham E-Theses Durham E-Theses Union and distinction in the thought of St Maximus The Confessor To?? ro?? nen, Mika Kalevi How to cite: To?? ro?? nen, Mika Kalevi (2002) Union and distinction in the thought of St Maximus The Confessor, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/1087/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk Union and Distinction in the Thought of St Maximus the Confessor Mika Kalevi Tbr5nen The Graduate Society A copyright of this thesis rests with the author. No quotation from it should be published without his prior written consent and information derived from it should be acknowledged. PhD Thesis University of Durham Department of Theology 2002 NOV2033, a-, -7 -- ý Abstract MIKA TORONEN UNION AND DISTINCTION IN THE THOUGHT OF ST MAXIMUS THE CONFESSOR PhD, 2002 The present study examines the principle of simultaneous unity and differentiation in the thought of St Maximus the Confessor (580-662). This principle pervades every areaof Maximus' theology, and can be summarizedin the following way: things uniited remain distinct and without confusion in an inseparableunion. Part one introduces the logical tools and the -metaphors by means of which Maximus presentshis thought. Parts two and three examinethe way in which Maximus views unity and difference in the Trinity and in Christ. The distinction between the universal and the particular, expressedin terms of essence(or nature) and hypostasis (or person), proves fundamental for a correct interpretation of Maximus' theology. Maximus' dyophysite Christology includes topics on natural difference and number, composite hypostasis, will and activity, and culminatesin the notions of 'unlion without confusion' and 'perichoresis'. In part four, the common denominator is that God is the principle of unity behind the multiplicity in the universe, Scripture and the Church. The contingent functions as a prism which makes the divine accessible to human beings. There is movement, in a perspectiveof eschatologicalfulfilment, from and through the multiplicity of the visible things to the unity of the invisible. Finally, part five discusses Maximus' understanding of unity of virtue and commandmentsunder the all-embracing generic virtue of love, and how breaking or keeping the twofold commandmentof love affects the unity of humanity. Spiritual love, which results from the mind's detachmentfrom the realm of sense-perceptionand its ascent to God, functions as an antidote to self-love (which is confounding and fragmenting) and effects unification both at the level of the individual and at the level of the humanity as a whole, a unification which is the realization of the twofold commandmentof love. Table Of Contents Table Contents 1 of ................................................... Statementof Copyright and Declaration Concerning the Use Previously SubmittedMaterial 5 of ....................... Acknowledgements 6 ................................................ The Works St Maximus 7 of ........................................ Abbreviations 8 ....................................................... Introduction 10 ......................................................... Part II LOGIC 1. Tools 18 ............................................................. Background 18 ................................................. Genus Species 21 and ......................................... The Universal the Particular 25 and .......................... Aoyo, Tp6vos 26 - and ................................ Union Distinction 27 and ...................................... One Many 30 and .............................................. Whole Parts 31 and ............................................ 2. Metaphors 34 ..................................................... Fire Light 34 and ............................................... Body Soul 37 and ............................................. Circle, Centre Radii 38 and ................................... Stone Colours 39 and ......................................... Part 11 TRINITY 3. Monad Triad 40 and ............................................. The Principles 40 ............................................... Hypostasis 45 .................................................. Can Mouse Be Person? 46 a a ................................ 2 Two Problems 53 .............................................. Person-Nature Dichotomy 53 ..................... Person Individual 55 and ............................ Monad Triad Triad Monad 57 in and in ..................... Deviations 60 ................................................... Today 61 ........................................................ 4. Trinity Activity 65 and ........................................ Essential Activity the Persons 65 and ....................... Energeia: Activity Actuality? 75 or .......................... 5. Knowing the Trinity 80 ....................................... Moving from Monad to Triad 80 .............................. Natural Contemplation the Trinity 84 of .................... The Way to the Vision: 'Why did Abraham see three but Lot two? . 85 angels only ................................. The Image the Archetype 88 of ............................... Part III CHRIST 6. Nature, Difference Number 92 and ........................ Introduction: Developing thought reflects the changing the Byzantium 92 world of seventh-century ................ Natural Difference Number 96 and .......................... A Sixth-century Controversy over Natural Difference 100 Composite Nature Composite Hypostasis? 103 or .......... 'EvvTr6GTCtTOV 107 ................................................ 7. Activities Wills 111 and ......................................... Activities III .................................................... Wills 115 ......................................................... 8. Union 119 ............................................................ Union Confusion 119 without ................................. Porphyry 119 ............................................ Cyril Alexandria 121 of ................................ 3 Maximus 124 ............................................ Perichoresis 125 ................................................. Part IV UNIVERSE, SCRIPTURE, CHURCH 9. The Creation Song 128 .......................................... The Logos the Logoi 128 and .................................. Proclus 128 .............................................. Aslan' Maximus 129 and ........................... Plotinus 134 ............................................. Harmonious Universe 135 ...................................... Judgetnent Providence 138 and ....................... The Universe the Tree Porphyry 141 and of ................. 10. Transparent Words 145 ........................................ Unity Scnpture 145 of .......................................... The Word the Age to Come 149 of ............................ 11. Spiritual Hierarchy 157 ....................................... Introduction 157 ................................................. Gifts Ranks 158 and ............................................ Diversity Members 164 of ...................................... The Temple 165 .................................................. Part V SPIRITUAL LIFE AND HUMAN ARCHITECTURE 12. The Twofold Commandment Love 167 of ............... Love: The Most Generic of the Commandments and Virtues 168 Logos Tropos Commandments 172 and of ................... The Purpose the Incarnation 174 of ........................... 13. Confusion Fragmentation 177 and ......................... Human Architecture 177 ........................................ 4 Fall 179 ........................................................... Gnome 182 ....................................................... 14. Distinction Unification 186 and ............................ Distinction 186 ................................................... Unification 190 .................................................. Unity Humanity 193 of ......................................... Bibliography 196 ......................................................... Copyright Statement The copyright of this thesis rests with the author. No quotation from it should be published without their prior written consentand information derived from it should be acknowledged. Declaration concerning the use of previously submitted material In chapters 4,8 and 9 of the thesis, I have made use of a very limited amount of material drawn from a dissertation (max. 10.000 words) submitted in this University in partial fulfilment of the requirementsfor the degree of Master of Arts in Theological Research. A cj. Signed: lo"ýý ........... ............... Nfika Tbr6nen 6 Acknowledge ments The present study has been madepossible by the financial and moral support of the following institutions
Load more

Recommended publications
  • Gnomic Will’ (Θέλημα Γνωμικόν, Or Just Γνώμη)
    OUP UNCORRECTED PROOF – FIRSTPROOFS, Tue Nov 11 2014, NEWGEN chapter 26 The Theology of the Will ian A. mcfarland There are few things more valued in the modern world than freedom. Political dis- course is shaped by it, as shown by the degree to which political campaigns and pub- lic policy are framed in terms of the need to counter threats to freedom on both the national and international levels. Economic theory is also defined by it, as seen both in the resources devoted to securing ‘free trade’ agreements among nations and in the way that advertisements appeal to the consumer to exercise—and thereby confirm—her freedom in selecting one product over another. Within this increasingly globalized cul- tural matrix, to be a person is to be free, and to be free is to be able to choose—whether among actual items visible on a shelf or possible futures envisioned in the mind. Freedom is understood as a matter of radical self-determination, and on every side we are encouraged to think that exercising such freedom is our most fundamental calling— the proper fulfilment of our humanity. Freedom was also very important for early Christians. The Graeco-Roman cul- tural context within which Christianity emerged was deeply shaped by different types of fatalism. Human life was understood to be subject to an array of forces beyond the individual’s control, and a variety of means were used to cope with them, ranging from the popular use of amulets and spells to philosophers’ efforts to secure a spirit of indif- ference in the face of fortune’s slings and arrows.
    [Show full text]
  • Saint Maximus the Confessor and His Defense of Papal Primacy
    Love that unites and vanishes: Saint Maximus the Confessor and his defense of papal primacy Author: Jason C. LaLonde Persistent link: http://hdl.handle.net/2345/bc-ir:108614 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2019 Copyright is held by the author, with all rights reserved, unless otherwise noted. Love that Unites and Vanishes: Saint Maximus the Confessor and his Defense of Papal Primacy Thesis for the Completion of the Licentiate in Sacred Theology Boston College School of Theology and Ministry Fr. Jason C. LaLonde, S.J. Readers: Fr. Brian Dunkle, S.J., BC-STM Dr. Adrian Walker, Catholic University of America May 3, 2019 2 Introduction 3 Chapter One: Maximus’s Palestinian Provenance: Overcoming the Myth of the Greek Life 10 Chapter Two: From Monoenergism to Monotheletism: The Role of Honorius 32 Chapter Three: Maximus on Roman Primacy and his Defense of Honorius 48 Conclusion 80 Appendix – Translation of Opusculum 20 85 Bibliography 100 3 Introduction The current research project stems from my work in the course “Latin West, Greek East,” taught by Fr. Brian Dunkle, S.J., at the Boston College School of Theology and Ministry in the fall semester of 2016. For that course, I translated a letter of Saint Maximus the Confessor (580- 662) that is found among his works known collectively as the Opuscula theologica et polemica.1 My immediate interest in the text was Maximus’s treatment of the twin heresies of monoenergism and monotheletism. As I made progress
    [Show full text]
  • Maximus the Confessor and John of Damascus on Gnomic Will (Γνώμη) in Christ: Clarity and Ambiguity Paul M
    44 Maximus the Confessor and John of Damascus on Gnomic Will (γνώμη) in Christ: Clarity and Ambiguity Paul M. Blowers Emmanuel Christian Seminary Johnson City, Tennessee For years I have been perplexed as to why Maximus the Confessor, in his articulate christological formulations in the seventh century, ultimately decided that Jesus Christ, as fully human, had only a natural human will (θέλημα φυσική), and so forcefully ruled against the possibility that he also had a “gnomic” (or “deliberative”) will (γνώμη) in the manner of fallen human beings. In the words of Maximus’ own beloved predecessor, Gregory Nazianzen, “what is not assumed is not healed.”1 Tough not alone in this concern, I’ve made a regular pest of myself broaching this issue in numerous patristics conferences (most recently the 2011 Oxford Patristics Conference) anytime an essay on Maximus would even remotely touch on the matter. Te answer I get represents a fairly hardened scholarly consensus. Accordingly, Maximus, in working out his understanding of the Chalcedonian defnition, still required a certain asymmetry in the composite hypostasis of Christ, since it is the divine hypostasis of the Son who united with and divinized the humanity of Jesus. In this case only a “natural” human will could be truly deifed, not a gnomic will prone to vacillation. I agree with this consensus in general, and it has been strengthened all the more in an excellent recent study by Ian McFarland comparing Maximus’ doctrine of the will with that of Augustine. McFarland has cogently argued the plausibility of Maximus’ denial of γνώμη in Christ as a function of his strong sense that “natural” human will, as modeled in Christ, is not antecedently “constrained” by the will of the divine Creator but a manifestation of the gracious stability of human will in concert with deifying divine grace.
    [Show full text]
  • Naturally and by Grace: Maximus the Confessor on the Operation of the Will
    C SJT 58(4): 410–433 (2005) Printed in the United Kingdom ⃝ 2005 Scottish Journal of Theology Ltd doi:10.1017/S0036930605001481 ‘Naturally and by grace’: Maximus the Confessor on the operation of the will Ian A. McFarland Candler School of Theology, 109B, Bishops Hall, Emory University, Atlanta, GA 30322, USA [email protected] Abstract Although Maximus’ and Augustine’s theologies of the will were shaped by very different polemical contexts, it is arguable that the two thinkers were interested in securing the same theological ground. In response to positions that treated the will as a reserve of human autonomy over against God, both thinkers sought to see the freedom of the will as a function of its integration into the natural order through grace. Maximus’ concept of the natural will in particular functions as a means of challenging both divine determinism and human libertarianism as adequate accounts of the relationship between divine and human activity. In one of his early works, Maximus the Confessor offers a brief but im- passioned account of the final destiny of human beings: With the advent of Christ at the end of time, there will be a change and transformation of inclination and choice in human beings from faithlessness to faith, from wickedness to virtue, from ignorance to knowledge of God; because then, at the end of the ages, there will be through the same God, our Savior, a transformation and renewal of the whole human race that is all-encompassing, natural, and by grace, from death and corruption to immortal life and incorruption in the expected resurrection.1 Though Maximus quickly moves on to other matters in this treatise, much of his subsequent literary output can be read as an attempt to flesh out the meaning of this seemingly bizarre conflation of intentional, natural and divine activity in human life.
    [Show full text]
  • Wesley Giesbreicht, Transfiguration of Man and the Cosmos
    The Canadian Journal of Orthodox Christianity Volume XI, Number 1, Winter 2016 The Holy Spirit and the Sanctification and Transfiguration of Man and the Cosmos Wesley Giesbrecht Introduction Orthodox theology is “perichoretic.” The term “perichoresis” is a theological expression which is used to describe the ‘inter-penetrating’ relationship between the persons of the Trinity, but I feel that it is also an appropriate term to use when discussing Orthodox theology in general. All aspects of Orthodox theology inter- penetrate one another; it is impossible to talk about one area of Orthodox theology without divorcing it from the other areas. Everything from its Triadology, anthropology, to its eschatology is intimately and organically united to one another while at the same time they all serve to mutually illumine one another. It is important to note this before heading into the topic at hand, the role of the Holy Spirit in the sanctification of man and the transfiguration of the cosmos. Even these two subjects themselves are intimately united to another, which I will endeavor to show by the end of this paper, and one cannot properly understand these eschatological subjects within understanding Orthodox anthropology and cosmology; at the same time we cannot properly understand Orthodox anthropology and cosmology without understanding Orthodox eschatology and these must also be read in unison with Orthodox Triadology, Christology, and pneumatology. The purpose of this paper will be to put the conversation about the sanctification of man and the transfiguration of the cosmos by the Holy Spirit 1 The Canadian Journal of Orthodox Christianity Volume XI, Number 1, Winter 2016 within the framework of the teachings of the Church which serve to illuminate the discussion at hand.
    [Show full text]
  • St. Maximus the Confessor's Contribution to the Problem of Transcending the Createdness
    Саорнос 6 (2012) Α Ω 15–36 УДК 27-18 Максим Исповедник, свети DOI:10.5937/sabornost6-3128 Оригинални научни рад Maxim Vasiljević*1 University of Belgrade, Faculty of Orthodox Theology, Belgrade St. Maximus the Confessor’s Contribution to the Problem of Transcending the Createdness Abstract: The topic of true being represents the fundamental aspect of theology. The- ology is not primary concerned with the question of whether God (as a True Being) exists or not; its subject matter is rather how (in what manner or mode) He exists. In order for the created “being” to receive the salvific, Trinitarian mode of existence, freed from corruption and death, it is important for this being to have a corresponding re- lationship with Him, to actually participate in God. In the following section, we shall review the “contingency” concept (of the conditional and uncertain status) of human existence, and following that, we shall attempt to investigate the endeavor toward free- dom from necessity, which is implied by the fact of having been created. The essential questions that should be asked here are the following: Is man as we know and experi- ence him “man”? What does “redemption” mean according to the understanding of St. Maximus, that is, what is man redeemed from? What are the assumptions (the meas- ures, boundaries or laws) that pertain to man’s participation in the realization of his “existence”, based on the existence model of the Triune God? How can man’s ability and/ or weakness in his quest for a personal communion with God within the boundaries of historical “events” be defined? For this purpose, we shall not examine the content of participation, but rather the ability of the participant–recipient.
    [Show full text]
  • Eschatology in Maximus the Confessor
    ! Eschatology in Maximus the Confessor Andreas Andreopoulos The Oxford Handbook of Maximus the Confessor Edited by Pauline Allen and Bronwen Neil Print Publication Date: Mar 2015 Subject: Religion, Theology and Philosophy of Religion, Christianity Online Publication Date: Jul DOI: 10.1093/oxfordhb/9780199673834.013.16 2015 ! Maximus struggled with the question of apocatastasis as it was known since the time of Origen, but did not address the concept of the time of God, or time beyond time, or the eighth day, only in a linear way. Instead, he reframed the question and examined it in a different context. Rather than place the dwelling of the soul in God at the end of linear time, he placed the end of time at the union of the soul and God. Maximus approached eschatology in relation to personal and ecclesial salvation and union with God, connecting it with protology, the time before time, and also exploring it in a mystagogical way. Although he considered the eschaton, the Second Coming of Christ and the time of God from many points of view, it is perhaps in his liturgical writings that we can find the clearest exposition of his eschatology. The expectation of an imminent second coming of Christ, which we often find in early Christianity, was gradually replaced by a different eschatological discourse. In the thought of Maximus the Confessor we find a much more mature perspective on eschatology. In several of the works of the Confessor we see a particular interest in the eschaton. Maximus does not address the issue of the time of God, or time beyond time, or the eighth day, in a linear way, but reframes the question and examines it in a different context.
    [Show full text]
  • THE UNIVERSITY of WINCHESTER Faculty of Humanities and Social Sciences
    THE UNIVERSITY OF WINCHESTER Faculty of Humanities and Social Sciences The Holy Trinity as the Source of the Unity of the Church in the Creative Theological Vision of Fr Dumitru Staniloae Revd VASILE-CIPRIAN BURCA Thesis for the degree of Doctor of Philosophy February 2015 This Thesis has been completed as a requirement for a postgraduate research degree of the University of Winchester Access Agreement (This section to be completed, signed and bound with the hard copy and included as a separate document in the e-copy) I agree to supply a copy of my thesis to the University of Winchester Library and an e-copy to the Data Repository. Tick one of the following statements: The thesis is to be made available from the moment of deposit In order to facilitate commercial publication I request an embargo period of 1 year In order to facilitate commercial publication I request an embargo period of 2 years In order to facilitate commercial publication I request an embargo period of 3 years x (please provide an explanation for the length of the embargo period and information about the proposed publication arrangements ) Although I haven’t got a publication contract yet I have already got in touch with a few editors. Since the publication process is a long and complex one, I would really want to take as much time as possible to find a suitable publisher which could help me to make a strong impact in the field of Theology and Religious Studies through my thesis. The title, abstract and keywords may be published, but the thesis may not be published in the data repository because it contains commercially sensitive data in the following sections ( please identify the commercially sensitive data ): The title, abstract and keywords may be published, but the thesis may not be published because my sponsors/funders own the rights to it ( please identify the funder/sponsor and the contract information ): I would like to publish my thesis.
    [Show full text]
  • 'Willing Is Not Choosing': Some Anthropological Implications Of
    International Journal of Systematic Theology Volume 9 Number 1 January 2007 doi:10.1111/j.1468-2400.2006.00227.x ‘Willing Is Not Choosing’: Some Anthropological Implications of Dyothelite Christology IAN A. McFARLAND* Abstract: The dyothelite Christology of Maximus the Confessor provides a basis for countering modern worry that an Augustinian doctrine of the bondage of the will undermines human integrity. Modern discomfort with Augustine presupposes an anthropology that equates genuine agency with freedom of choice. In defending the principle that Christ has a fully human will, Maximus challenges this presupposition by denying that a human agent’s willing is to be identified with choosing. Thus, while Maximus does not share Augustine’s doctrine of original sin, he offers a framework within which to explore possible convergence between Eastern and Western understandings of the will. There are few topics in Christian theology that tend to elicit more visceral reactions from believers and non-believers alike than that of free will. This sensitivity is rooted in the way in which beliefs about the will intersect with prevailing views of what it means to be human in Western culture. Chief among these is the belief that genuine humanity entails what is termed ‘freedom of indifference’ in the philosophical literature, but which is probably more readily understood (especially in the context of post-industrial consumer capitalism) as ‘freedom of choice’: that is, possession of a will that is equally free to turn to either of two (or more) options lying before it. Christian anthropology, especially in its Augustinian form, cuts against this vision in claiming that in the present life human beings are not free to turn away from sin under their own power, and that when this state is overcome in glory human beings will be similarly unable to turn toward sin.1 By qualifying freedom of choice with * Emory University, Atlanta, GA 30322, USA.
    [Show full text]
  • Maximus the Confessor and John of Damascus on Gnomic Will (Γνώμη) in Christ: Clarity and Ambiguity Paul M
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Columbia University Academic Commons 44 Maximus the Confessor and John of Damascus on Gnomic Will (γνώμη) in Christ: Clarity and Ambiguity Paul M. Blowers Emmanuel Christian Seminary Johnson City, Tennessee For years I have been perplexed as to why Maximus the Confessor, in his articulate christological formulations in the seventh century, ultimately decided that Jesus Christ, as fully human, had only a natural human will (θέλημα φυσική), and so forcefully ruled against the possibility that he also had a “gnomic” (or “deliberative”) will (γνώμη) in the manner of fallen human beings. In the words of Maximus’ own beloved predecessor, Gregory Nazianzen, “what is not assumed is not healed.”1 Though not alone in this concern, I’ve made a regular pest of myself broaching this issue in numerous patristics conferences (most recently the 2011 Oxford Patristics Conference) anytime an essay on Maximus would even remotely touch on the matter. The answer I get represents a fairly hardened scholarly consensus. Accordingly, Maximus, in working out his understanding of the Chalcedonian definition, still required a certain asymmetry in the composite hypostasis of Christ, since it is the divine hypostasis of the Son who united with and divinized the humanity of Jesus. In this case only a “natural” human will could be truly deified, not a gnomic will prone to vacillation. I agree with this consensus in general, and it has been strengthened all the more in an excellent recent study by Ian McFarland comparing Maximus’ doctrine of the will with that of Augustine.
    [Show full text]
  • A Model of Jesus Christ's Two Wills in View of Theology Proper And
    A Model of Jesus Christ’s Two Wills in View of Theology Proper and Anthropology John E. McKinley John E. McKinley is Associate Professor of Biblical and Theological Studies at Talbot School of Theology, Biola University, where he teaches systematic theology. He received his Ph.D. at The Southern Baptist Theological Seminary. He is the author of Tempted for Us: Theological Models and the Practical Relevance of Christ’s Impeccability and Temp- tation (Paternoster, 2009), and a number of articles and essays for various publications including Southern Baptist Journal of Theology. Introduction Among the many sticky questions about the Incarnation, the question of Jesus’ two wills can seem nitpicky and arcane to most Christians. The ques- tion seems to be one for the theologians, those who care to parse details that are practically irrelevant to daily life, much like debating how many angels can dance on the head of a pin. Further cause to dismiss consideration is the shadow of political intrigues and failed ecumenical strategies that sur- rounded the ancient discussion of Christ’s wills in 680-81. Nevertheless, few questions in early theology received such focused attention as this one when the Sixth Ecumenical Council weighed arguments and rendered a verdict at Constantinople in 681. Brilliant theologians of that time understood the great importance to theology that Jesus possesses two wills, one divine and one human, since he is truly God and truly human. All branches of Chris- tianity have embraced this doctrine as important and orthodox theology. SBJT 19.1 (2015): 69-89 69 The Southern Baptist Journal of Theology 19.1 (2015) Questions related to the topic of Jesus’ two wills are important for under- standing the incarnation and salvation that Jesus accomplished.
    [Show full text]
  • Chinese-English Glossary
    Chinese-English Glossary Listed below is a glossary of Chinese terms and names used in this study and their common English renderings. The romanization is always given in Pinyin with alternative renderings given in parentheses. Chinese characters are given based on the traditional Chinese system. Glossary of Chinese Terms and Names Phonetic Rendering(s) Chinese Characters English Rendering baihua 䘥娙! ! vernacular Chinese language ben-mo 㛔㛓 beginning and end bense jiaohui 㛔刚㔁㚫 indigenous church Chen Chonggui 昛ⲯ㟪 Marcus Cheng (1884–1963) Chen Duxiu 昛䌐䥨 Chen Duxiu (1879–1942) (Chen Tu-hsiu) chengyu ㆸ婆 four-character idiomatic or proverbial phrase dangdai xin rujia / 䔞ẋ㕘₺⭞ / Contemporary dangdai xin ruxue !䔞ẋ㕘₺⬠ Neo-Confucianism Dao (Tao)忻 the Way daojia 忻⭞ philosophical Daoism daojiao 忻㔁 religious Daoism Deng Xiaoping 惏⮷⸛ Deng Xiaoping (1904–1997) Di ⛘ Earth di er ci qimeng 䫔Ḵ㫉! ┇!呁 Second Enlightenment / Second Chinese Enlightenment Ding Guangxun ᶩ⃱妻 K. H. Ting (1915–) (Ting Kuang-hsun) Du Weiming (Tu Wei-ming)㜄䵕㖶 Tu Wei-ming (1940–) Fang Dongmei 㕡㜙伶 Fang, Thom é H. (Fang, Thom é H.) (1899–1977) foxing ἃ⿏ buddha-nature 174 CHINESE-ENGLISH GLOSSARY Phonetic Rendering(s) Chinese Characters English Rendering gong ℔ public Guomingdang (Kuomintang)⚳㮹源! ! Chinese Nationalist Party Hanyu Shenxue / 㻊婆䤆⬠ / Sino-theology / Sino- Hanyu Jidu Shenxue !㻊婆➢䜋䤆⬠!! Christian Theology he ␴ harmony He Guanghu ỽ⃱㺔! ! He Guanghu (1950–) He Shang 㱛㭌 River Elegy (1988 CCTV documentary series) hexie shehui ␴媏䣦㚫 harmonious society Hong Xiuquan 㳒䥨ℐ! ! Hong Xiuquan
    [Show full text]