Imiaslavie

Imjaslavie (Russian Имяславие ), known in English as well imiaslavie or imyaslavie transcribed, often called Onomatodoxie ( name piety ), is called Adoration of the Name of God. This refers to a movement that is strongly linked to the Russian monasticism. Your key sentence is: " The name of God is God himself " ( Ioann of Kronstadt { 1829-1908 }). This set has been resumed by the real founder of the Imjaslavie, Mount Athos monk Schimonach Hilarion in his book Na górach Kavkaza ( " On the mountains of the Caucasus" ).

History

History - the "first Athos dispute " ( Hesychasm - Streit, 1350 )

The origins of the Imjaslavie movement lie in Hesychasm, an individual prayer and meditation technique of Byzantine and Slavic monasticism, by the petitioner, the inner peace (Greek hesychia, ἡσυχία ) reach and from there to an ecstatic vision of God's glory in the Tabor light, the light of the Transfiguration of Christ, can come. A theological justification of these techniques that are closely associated with the Jesus prayer is found in the 14th century when Gregory Palamas, who was temporarily monk on Mount Athos, later Archbishop of Thessalonica was and was canonized in 1359 after his death. The decisive influence of Hesychasm on the Russian Orthodox religious practice and theory was not without some very roiled by conflict, the first of which was held as Hesychasm dispute between Hesychasts and Byzantine humanists around 1350. The spokesman of the hesychastic page was Gregory Palamas. He defended Hesychasm against Barlaam of Calabria, who criticized the mystical practice and its justification by the writings of Gregory Palamas in the sense of a nominalist humanism. The idea of being able to really see God in the light of Tabor, he described as pure superstition. On several councils in Constantinople Opel fell in the period 1341-1351, the decision of the Byzantine church, first to condemn the opponents of Hesychasm and then to raise the theoretical justification of Hesychasm by Gregory Palamas ( " Palamismus " ) for binding Church teaching.

Occasionally the beginning of the hesychastic movement on the Near Eastern monk John Hesychastes ( 454-559 ) is returned.

The (second) " Athos - armed " ( 1907-1918 ) and the Imjaslavie

This old debate that had influenced the Orthodox theology, flared again at the beginning of the 20th century as " Athos - armed " on. He began in 1907 with the publication of the book Na górach Kavkaza ( " On the mountains of the Caucasus" ) of the Athos - monk Hilarion. the book was initially received positively and experienced 1910 and 1912 editions. again, it was about the " Jesus Prayer " ( Iisusova Molitva ) and the name of God, who was equated with God. criticism but then came from " official" russian Orthodox page. theological dispute was literally militant, continue using troops of the Russian Holy Synod of Mount Athos, the 1913 sold many hundreds of Russian monks and followers of the Imjaslavie movement of Athos and distributed to Russian monasteries. theological and Philosophical justification of Imjaslavie was delivered by Pavel Florensky in particular (1882-1937), Sergei Bulgakov (1871-1944) and Aleksei Losev ( 1893-1988 ). , the Moscow Council of 1917/18 would actually give an opinion on this dispute, for Bulgakov Florensky and the preparatory work contributed. It came through the political circumstances of the October Revolution, however, not one of them. Bulgakov, Florensky and Losev continued to work on their own way in the topic.

From Florensky a book was published name that contains a symbolic- psychological explanation of some proper names. In his autobiography, he is at the core of his philosophy this way: "But I have then taken the basic for my subsequent belief thoughts, that is in fact the name is stated, either in the symbol, the symbolized, in the representation of the reality of the sitter present and that therefore, the symbol is the symbolized. "

Theological, literary and philosophical references

The biblical point of the movement is the revelation of the name of God at the burning bush in Exodus, chapter 3, and the word of Acts chapter 4:12: "For we are given no other name under heaven by which we must be saved ". Opponents of Imjaslavcy, as it is called the representatives of the Imjaslavie also see the danger that in the name of God a magic character. The theological representatives of Imjaslavie able to rely on the broad tradition of the Jesus prayer, that's a name - Jesus - prayer and, as shown, in the Russian Orthodoxy has a long tradition: The anonymous life report " Sincere tales of a Russian Pilgrim " tells of a pilgrim (Russian: Strannik ) in Russia mid-19th century, which seeks to realize the Bible word " Pray without ceasing " (1 Thessalonians, chapter 5, verse 17). The book contributed significantly to the global spread of the tradition of the Jesus Prayer. In the translation of Reinhold von Walter, it was received in the German language area.

The reformed hagiographer ( Holy biographer ) Walter Nigg ( 1903-1988 ) pointed out in his study of "The Pilgrim's return" the therapeutic importance of even so-called prayer of the heart Strannik. The aim of the heart prayer is the Transfiguration, the life in God and the Durchdrungenwerden of his presence.

Even the literary reception of these Russian traditions linked to the " sincere stories of a Russian pilgrim " to. So, for example, employs the protagonist in JD Salinger (1919-2010) novel Franny and Zooey significant second (1961 ) emphasis on this practice of prayer.

The practice of the Jesus prayer as well Florenskijs theological reflections on the name veneration clearly esoteric features. Bulgakov's efforts to philosophy of language, which is in the " philosophy du Verbe et du Nom " since 1991 in French, rather aiming at a fundamental philosophical and theological analysis of the relationship of names and a named. Metropolitan Hilarion Alfeyev (born 1966 ) has an extensive two-volume study presented to this question in Russian, which is partially translated into French and as his habilitation thesis in Fribourg Institutum Studiorum Oecumenicorum (ISO) is the University of Fribourg, Switzerland published.

Michael Hagemeister sees the Imjaslavie controversy a survival of universals of scholasticism, the positions of the Imjaslavcy can be seen in their rejection of modern nominalism on the side of universals - realists.

Religious practice or " semiotic " theory?

The formula, which is the Imjaslavie, the Adoration of the Name of God, to reason, must not be misunderstood in terms of a semiotic theory statement. Holger kiss indicates that this sentence is not the actual identity of God and the name of God informative "beyond the personal experience ". Only the practice of ever-repeated prayer, that of religious action, give the sentence truth and meaning. 've Hilarion, so kiss, " the truth of his claim and Ioanns assertion thereof, spiritual understanding ' referred [ s ]. The agreement is a spiritual experience and as such only true. "

Cultural and Historical Assessment

In the dispute over the Imjaslavie interpenetrate remarkably religious considerations that in any case centuries build ancient religious practice in Orthodox monasticism to a seemingly pre-Enlightenment, with theoretical, especially the philosophy of language and semiotic, that is " sign - philosophical " argumentation. The " modernity of the externally pre-modern mysticism " in turn, is only apparently a Russian specialty. The so-called long 19th century ( from 1789 to 1914 is just in Russia, but also in the "West " by no means an age beyond religion. Rather, it is how Jürgen Osterhammel performs " good reasons for religiosity, religion and religions in the center to ask. "of a world history of the 19th century.

The Imjaslavie is an example of just how in Russia theological discourses seemingly esoteric nature, and that is here even by the same scholars such as P. Florensky, S. Bulgakov, A. Losev, among other things, affect the philosophy of language and motivating. And this philosophy has, unlike the orthodox theological discussion, from which it emanates, " striking similarities " to Western philosophy, " Structuralism and the analytical theory of the proper name in the second half of the 20th century ." Opponents of Imjaslavcy argue strictly " nominalist " and insist on the distinction Saussurschen and strict separation of signified, signifier and the thing itself, the Russian philosopher of language in the tradition of Imjaslavie however, take on considerations and partly anticipated that in the West with names such as Ludwig Wittgenstein, John Searle and Saul Kripke are connected.

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