After Crucifixion. Craig KeenЧитать онлайн книгу.
Philosophical Fragments, 37.
62. Oxford English Dictionary, s.v. “passion, n.”: “Originally < classical Latin passiōn-, passiō . . . ; subsequently reinforced by Anglo-Norman passioun, paissiun, Anglo-Norman and Old French passiun, Anglo-Norman and Old French, Middle French pasion, Anglo-Norman and Old French, Middle French, French passion, Middle French pascion suffering of a martyr (second half of the 10th cent.), sufferings of Jesus (end of the 10th cent.), narrative of the sufferings of Jesus (1119), physical suffering (beginning of the 12th cent.), strong emotion, love (beginning of the 13th cent.), fact of being acted upon (1370), enthusiasm, zeal (beginning of the 16th cent.), anger (1553), grammatical passivity (1555), violent love (1572 in plural, passions), sense perception (late 16th cent.), person as an object of affection (1671), deep emotion expressed in a literary work (1674) and its etymon classical Latin passiōn-, passiō an affection of the mind, emotion, in post-classical Latin also the sufferings of Jesus (Vetus Latina), suffering, affliction (late 2nd cent. in Tertullian), the sufferings of a martyr, martyrdom (early 3rd cent. in Tertullian; frequently from 8th cent. in British sources), sense perception, one of the five senses (early 3rd cent. in Tertullian), ailment, bodily affliction (early 3rd cent. in Tertullian), account of martyrdom (4th cent.), grammatical passivity (4th cent.), quality, attribute (from 9th cent. (frequently from 13th cent.) in British sources), reading of the Passion (from 10th cent. in British sources), the condition of being acted upon (from 12th cent. in British sources) < pass- , past participial stem of patī to suffer (see patient adj. and n.) + -iō -ion suffix1. In Latin chiefly a word of Christian theology, which was also its earliest use in French and English, being very frequent in the earliest Middle English. Compare Old Occitan passio violent love (c1200), Old Occitan passion suffering, torment, narrative of a saint’s suffering (c1070), sufferings of Jesus (c1100; Occitan passion), Spanish pasión sufferings of Jesus (1228–46 as passion, now also in sense ‘intense emotion’), Italian passio gospel of the Passion (13th cent.), passion emotion, suffering (1294), also Middle High German passie, passiōn sufferings of Jesus, narrative of the Passion (German Passion strong emotion, dedication to a cause, sufferings of Jesus, narrative of the Passion).”
63. Dupré, Passage to Modernity, 3; cf. 22, 29, and 126–27.
64. Ibid., 29–30: “An all-inclusive concept of kosmos such as the Greeks knew did and could not exist in Israel. The whole of creation manifested Yahweh’s power and presence, but it never attained the kind of self-sufficient unity that the Greek kosmos possessed. Moreover, the later [teaching of the church] . . . of a world created ‘from nothing’ [ex nihilo] and hence devoid of intrinsic necessity would have conflicted with the divine character of Greek nature.” It is worth noting that Dupré does not celebrate this apparent impasse (see his “Introduction,” e.g., 7).
65. Lev 19:33–34.
66. This “Prelude” is not best understood as a species of Tertullian’s position on this point.
67. Dupré, Passage to Modernity, 31.
68. Of course, they oppose each other in very different ways.
69. Dupré, Passage to Modernity, 31: “Moreover, if God had definitively revealed himself in the ‘man of sorrows,’ how could one continue to regard the splendor of the universe as the image of a God who had appeared ‘in the form of a slave’?”
70. There is comfort for her, however, in Rogers’ expropriative understanding of “nature”: “Nature, in short, is what the Spirit does with it.” Rogers, After the Spirit, 151.
71. Note the ancestors of the word eschaton (the third numbered item in its language family) in The American Heritage Dictionary of Indo-European Roots, 2nd ed., s.v. “eghs.”: “eghs Out. (Oldest form *eghs. 1. Variant *eks. a. ex1, ex-, from Latin ex, ex-, out of, away from; b. ecto-, ex-, exo-, exoteric, exotic; electuary, lekvar, synecdoche, from Greek ex, ek, out of, from. 2. Suffixed (comparative) variant form eks-tero-. a. estrange, exterior, external, extra-, strange, from Latin exter, outward (feminine ablative exterā, extrā, on the outside); b. further suffixed (superlative) form most (-mo-, superlative suffix). 3. Suffixed form *eghs-ko-, eschatology, from Greek eskhatos, outermost, last. 4. Celtic *eks-, out (or), in compound *eks-di-sedo-, (see sed-1). 5. samizdat, from Russian iz, from, out of, from Balto-Slavic *iz.” Note: whenever an asterisk appears in etymological material, it indicates that the word marked has a strongly attested yet still hypothetical status.
72. See Cavanaugh, Torture and Eucharist, 231–32; and Schmemann, Eucharist, 110–11.
73. A promise that, far from being a bribe, is taken in only with the bread and the wine of the liturgy and the baptism in whose wake they work.
74. Cf. 1 Cor 7:13–14.
75. See LaCugna, God For Us, 126–27.
76. Cf. John 12:32. See Nava, “God in the Desert,” 71–74.
77. Schmemann, Eucharist, 83, 173, 180: “The Great Litany bestows on us, reveals the prayer of the Church, or, still better, the Church as prayer, as precisely the ‘common task,’ in its full cosmic and universal extent. In the church assembly man is called above all to give up, to ‘lay aside’ his ‘cares’ for everything that is only his own, personal, private, and as it were to ‘dissolve’ himself and what is his own in the prayer of the Church. . . . What , then, gives this chief, truly ‘consummate’ prayer of the liturgy its unity, transforms it into that whole, in and through which we affirm that this sacrament of sacraments is accomplished? The Church has answered this first and fundamental question literally from the first day of her existence by naming not only this prayer itself but also the entire liturgy with one word. This word is eucharist, thanksgiving. . . . The Church lives in thanksgiving; it is the air she breathes. Let us listen and, to the measure of our acceptance of this thanksgiving, we shall grasp, and not by reason alone but with our entire being, that here and only here, only in this knowledge/thanksgiving, occurs our entrance into the sole true—for it is of God—freedom. It is the freedom that the Holy Spirit . . . grants both as our breath, our royal nobility, and as power and perfection, fullness and beauty of life, or better still, life in abundance.” Italics Schmemann’s.
78. Bieler and Schottroff, Eucharist, 96, 104, 107, 109: “The economy of grace is about an exchange of gifts in which not accumulation but spending is the primary action, and in which is established an order of gratuitous wasting and not of calculation. . . . Thus the act of thanksgiving is intimately connected with the acknowledgment of God as the giver of life in its very basic physical sense. . . . The appreciation of the givenness of life as it is expressed in this kind of prayer acknowledges the limits to total accumulation and ‘thingification’ or ‘commodification’ of human productivity and natural resources. . . . What is given to me is not earned by me; it is not my exclusive possession. The gift rather refers back