Download Terms for Eternity: Aiônios and Aïdios in Classical and by Ilaria Ramelli PDF

By Ilaria Ramelli

What's really undying? This publication explores the language of eternity, and specifically historic Greek phrases which can endure the experience of everlasting : aiônios and aïdios. This interesting linguistic chronicle is marked via a number of milestones that correspond to the emergence of latest views at the nature of eternity. those milestones contain the appearance of Pre-Socratic actual hypothesis and the idea of unlimited time in historic philosophy, the key shift in orientation marked via Plato s inspiration of a undying eternity, and the additional improvement of Pre-Socratic insights through Epicurean and Stoic thinkers. From the biblical standpoint, the intersection of Greek and Hebrew conceptions is mirrored in Septuagint, in addition to new inflections in renowned terminology within the Hellenistic and Roman classes, and within the position of eternity within the theology of the hot testomony. The profound cross-fertilization of Christian and classical philosophical conceptions within the works of the Church fathers and their contemporaries is explored, bringing the subject into the Patristic interval. Christian theology within the first 5 centuries of the typical period and its selection of vocabulary end up to be so much revealing of bigger doctrinal commitments. mainly debate raged at the query of everlasting damnation as opposed to the assumption (deemed heretical within the Christian church after the formal condemnation of Origenism) of apocastastis or common salvation - that's, the assumption that the depraved aren't condemned to everlasting punishment yet will ultimately be integrated one of the stored. Terminology for eternity is usually on the middle of ways those matters have been debated, and is helping to spot which writers prone to 1 or the opposite view of the problem.

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Additional resources for Terms for Eternity: Aiônios and Aïdios in Classical and Christian Texts

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Porphyry knew perfectly well that zwh\ ai)w/nioj was the expression used by Christians for life after death, and he ridicules the idea in Against the Christians, fr. 69: Jesus said to his followers that they will have a zwh\ ai)w/nioj if they eat his flesh and drink his blood; this, Porphyry remarks, is utterly bestial (qhriw=dej) behavior, and certainly cannot secure life after death, which Porphyry understands not as the resurrection of the body but as the survival of the soul, an intelligible entity beyond time.

The ai)w/n is outside of time, and thus the Ideas and intelligible entities that exist per se are ai)w/nioi; the cosmos is sensible and exists On Plotinus’ concept of time and eternity, see J. Simons, “Matter and time in Plotinus,” Dionysius 9 (1985) 53–74; W. Beierwaltes, Eternità e tempo, Plotino, Enneade III 7: Saggio introduttivo, testo con traduzione e commentario, Italian translation with a preface by G. Reale (Milan: Vita e Pensiero 1995; orig. , 1981); A. Smith, “Eternity and Time,” in The Cambridge Companion to Plotinus (Cambridge: Cambridge University Press, 1996) 196–216; G.

3, aïdios signifies the perpetual movement of the heavens, which imitates mind or nous, Plotinus’ second hypostasis after the One). 2) that eternity (aiôn) coincides with the intelligible world (th\n nohth\n ou)si/an). He then proceeds to formulate a second hypothesis, namely that eternity (aiôn) is identical to stability (stasis), but he rejects this as well: eternity (aiôn) cannot itself be eternal (aiônios), since what is eternal takes part in eternity (ou)k e)rou=men ai)w/nion th\n sta/sin, w3sper ou)de\ to\n ai)w=na ai)w/nion: to\ ga\r ai)w/nion to\ mete/xon ai)w=noj).

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