精神上的成熟

Raphael A. Cadenhead
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引用次数: 0

摘要

第七章是这本书C部分的第一章,“与基督的性爱亲密和欲望的成熟”,在这一章中,这位年迈的主教在他文学生涯的后期,从教会事务中退隐,比以往任何时候都更加强烈地关注精神生活中历时性进步的含义。第七章考察了童贞的扩展含义:现在它在一般的道德意义上表示心灵的纯洁,因此可以应用于已婚的基督徒——只要他们的欲望通过祈祷和美德的实践得到约束和转变。格列高利,在他的文学生涯中,认为任何形式的罪(hamartia)都是对基督,这位不朽坏的新郎,精神上的不忠行为。因此,parthenia/porneia的分离被用来对比美德的生活和罪恶的生活(更普遍的理解),而不仅仅是性禁欲和性罪恶。格列高利还将成熟的主题应用到夫妻生活中——这一点在二手文献中一直被忽视——这为他对美德生活中爱的秩序(taxis)的理解提供了新的见解。本章最后详细阐述了格列高利对精神成熟的历时理论描述(强调了在沉思实践中情欲的本质结合),并考察了他对身体发展的看法(尤其是老年时的衰弱)。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Spiritual Maturation
Chapter 7 is the first chapter in part C of the book, “Erotic Intimacy with Christ and the Maturation of Desire,” which sees the aging bishop, in the late phase of his literary career, retreat from ecclesiastical affairs and focus more intensely than ever before on the implications of diachronic progress in the spiritual life. Chapter 7 examines the expanded meaning of virginity: it now denotes purity of heart in a general moral sense and can therefore be applied to Christians who are married—as long as their desires are chastened and transformed through the practices of prayer and virtue. Gregory, at this point in his literary career, regards any form of sin (hamartia) as an act of spiritual infidelity against Christ, the incorruptible Bridegroom. The parthenia/porneia disjunction is therefore used to contrast the life of virtue and the life of vice (more generally understood), not simply sexual abstinence and sexual vice. Gregory also applies the theme of maturation to the conjugal life—a point so far overlooked in the secondary literature—which provides new insights into his understanding of the order (taxis) of love in the life of virtue. The chapter ends with a detailed elucidation of Gregory’s diachronically theorized account of spiritual maturation (which highlights the essential incorporation of erotic desire in the practice of contemplation) and examines his on bodily development (especially enfeeblement in old age).
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