Il Cristianesimo Occidentale e the Greek concept of time
We now try to understand in terms of the Greek concept of time, such changes involves the Christian view.
an original conception of time-perception that characterized the entire perception of the world is indeed found in the myths: the science historian Giorgio de Santillana, following the religious historian Charles Francois Dupuis, showed that universal myths, beyond its symbolism, articulated in a religious images dating back to ancient astronomical wisdom about six thousand years before Christ, in which the predominant sense of time is intimately linked to the phenomenon known as precession of the equinoxes. [1]
The first archetypal images of the time, which condense the original experiences of man in nature, give themselves fully for the first time in the Egyptian hieroglyphic language and civilization. There are two images here somehow 'complementary' of time and eternity: a rectilinear, linked respectively to the hieroglyphics 'at' and 'jet', and another cyclic-circular, linked respectively to the hieroglyphics 'b' and 'neheh'. [2] In their derivation from the Egyptian civilization, [3] is known that in the mythical thinking and then philosophical and scientific greek, beyond the time of poetry and tragedy or history, [4] cyclic-circular image will dominate the weather, while inside and eschatology apocalyptic Judeo-Christian, even through the mediation of the Iranian-Zoroastrian, it will raise its rectilinear of time and eternity.
Yet, the historical event of Christianity in the world of Oriental life, and then west, is not only a turning point in a single, homogeneous time where you can succeed in continuity, from the ancient Egyptian civilization , within a framework of order, an era "pagan" and then an era "Christian" but it disrupts the order of the time single, homogeneous, we introduce a discontinuity irreducible, only dimly reflected in redate of human history in a before and after Christ within a continuum chronologically. [5] The same "relativization" of historical time, in the wake of suggestions Heidegger, Ernst Bloch, can give only a vague idea of what. [6]
is not merely a theoretical opposition between a Greek conception of time as cyclical and a Christian conception of time as linear, but a radical difference in this clash of underlying image, in the experience of proto-life time compared to his previous experience. Unlike Heidegger's perspective, going back to Pauline Christianity, for the understanding of proto-life must be shaped by Judeo-Christianity that the contemporary historical research has recognized as effective primitive form of Christianity in particular, I refer here to what I will call "-Essene Nazarite-Christianity," a particular form of the original Judeo-Christian eschatology closer "super-ethics" universal love of Jesus, the historical roots of Christianity are in fact to act in a "Essenes" not definitive as narrowly identified with the form presented by the Qumran community, but as a vast movement of Judaism that Jesus has made unorthodox, freeing it from sectarian rigid legalism and exclusivism that distinguished him up aggression and resentment as well theorized and ideological, not only for nationalistic but also to all non-members of the community "elected". [7]
Time is not as experienced as the origin myths as astronomical cycles and then single, homogeneous, and then in greek philosophy back to Aristotle regarded as homogeneous spatial extent and succession of moments-now separated. But time is not even the most experienced in the Egyptian religion as enriching the rectilinear image of the time of the 'vertical cross-spine of Osiris' or derivative apocalyptic eschatological and cosmological late-Jewish which also is directly related experience essential Christian, Not only and not homogenous in the succession of different ethical aiones (eons) cosmic separated. [8]
This is because experience proto fictitious life, which "make" fully - even radically transformed - all religious experiences archaic and ancient Egypt through a derivation, it already gives a new time, a new Aion (eon) cosmic now that it is an indissoluble stretched to the kingdom of God, the second Parousia heavenly [9] future of Christ, which is very close , chrono-topologically inseparable from any past or present kairos (moment) and chrono-metrically determined as an event after a time interval calculated as an extension-exact distance. Here, time, and irreversible end of the individual human life, history (chronos ), one misses most in conflict with the time in the world (aion ), also irreversible, because with the Parousia will come the universal resurrection of the dead, the apocatastasis, and life will become zoe aionios ("eternal life", or "Life of the New World," "Life of the New Aeon of Christ "), but this fictitious self-understanding of life, individual and historical, there is only uncertainty of the fundamental kairos decision-irreversible irrevocable life that is not a mere state of waiting, but hopefully, monitors and especially "anticipates "in this" here and now "(already operating in an absence) the future completion of the final revelation ( apokalypsis ) nell'indeterminazione absolute time, the kairos of Parousia. [10]
Experience of authentic temporality, its own, then that is eschatological, apocalyptic, cosmic life which is not proto-abstract or theoretical, but it is "super-ethical, life in this forerunner of the coming kingdom of God, a life without violence, love and peace universal in which the wolf and the lamb, the lion and the gazelle, the basilisk and the child live together in a kind of original sin redeemed from all of life as violence engulfed or domain. [11] alone in this experience of temporality gives you the experience of God in inoggettivabile uncertainty originaria, di radicale inquietudine in cui si decide di vivere o di dare la vita per il regno di Dio.
Tale esperienza della temporalità originaria non è riducibile ad una qualsiasi connotazione soggettivistica o oggettivistica del tempo, in quanto propria di una vita che non teoreticizza astrattamente una separazione soggetto-oggetto di conoscenza, una separazione della vita dalla natura, e in cui, come già detto, tempo della vita e tempo del mondo coincidono; e ancor di più non è riducibile a tempo della coscienza, in quanto proprio di una vita nella natura che autocomprende il mondo del sé come non teoreticamente e astrattamente separato in conscio e inconscio: the experience of temporality lives in the awareness and the decision of faith and eschatological hope but it is rooted, through mythical images of Egypt, in those "archetypes" historical unconscious life [12] already you pre-buy in (his) most profound physical, psychological, already "Eden," "above" (in the original sense and constitutive) to his own form of violent life and therefore, the uncertainty of the life "memory" unconscious pre-individual, pre-specification and pre-biological "certainty" affective-emotional and inefficient, remote, hidden, indeterminate future redemption and the "salvation" of all nature in the light.
This experience of temporality, contrary to long held by Heidegger himself, is not unique to humanity, but, as Paul says, is all creation and all living nature that "groaning "in this hope (Rom. 8, 22).
In Christianity-Nazarite, non-ebionitico, post-apostolic authenticity that is disappearing "super-ethics" of life in the movement towards the close, future Parousia, which is now seen as the expectation of an event is delayed, separate from the current violence in the fictitious life: Christian life undergoes a process of de-escatologizzazione, is de-temporalized and falls in old and dead aeon lord of the separation dia-bolic, the "worldly" - "secularization" of cosmic anthropocentric without the anticipation of God's kingdom [13] The self-understanding of life post-niceana Christian is correspondingly de-naturalization, is de-cosmologizza, ends in a human dimension, it crystallizes into a theory in a dogmatic doctrine separate from life factical in nature or is Hellenized; future inoggettivabile Parousia of Messiah-Son of man is to all intents and purposes reduced to oggettivabilità divine incarnation of the past and current sacramental presence: the archetypal images mythical-symbolic Egyptian, whose language is pure Christianity will play beyond the profound transformation of meaning of its terms, crystallized, by rationalizing the Greek, in the Christological dogmas, Trinitarian and sacramental, this is the onto-theology speaks of Heidegger and which form the ideological fallout of the Christian life in determining anthropocentric reassuring and violent old world.
The Christianization of the Western world since the fourth century is the other side of the "worldly" (and in particular, Westernization: Hellenization and romanization) of Christianity, so the same "secularization" as "de-Christianization" of the Western world since the seventeenth century has its roots in the "worldly" - "secularization" of Christianity in the fourth century.
[1] G. de Santillana & H. von Dechend (1969), Hamlet's Mill. An essay on myth and the frame of time , tr. com. A. Passi, The mill of Hamlet. Essay on Myth and the structure of time , Adelphi, Milano 1983. G. De Santillana, Fate ancient and modern fate, Adelphi, Milano 1985. CF Dupuis (1796), Origine de tous les cultes ou Religion universelle, Paris, vols. I-III. Translated into Italian was a compendium of the same name and written by the same Dupuis in 1798: The origin of all religions, Phoenix, Genoa 1982 and Bastogi, Foggia, 1982.
[2] E. Drewermann (1990), Tiefenpsychologie und Exegese I-II, Walter, Olten, tr. com. C. Danna, Depth Psychology and Exegesis I-II, Queriniana, Brescia 1996, vol. II, pp. 485-487. J. Assmann (1975), Zeit und Ewigkeit im Alten Aegypten, Heidelberg. S. Morenz (1960), Aegyptische Religion, Kohlhammer, Stuttgart, tr. com. G. Pulit and E. Filippi, Egyptians, Jaca Book, Milano 1983, pp. 89-96 and 210-231.
[3] For the Egyptian origins of classical civilization, see: Bernal, M. Black Athena . The Afroasiatic Roots of Classical Civilization, Free Association Books, London 1987, tr.it. L. Fontana, Black Athena, I-II, Practices Editrice, Parma-Milan 1991-1994, although, as outlined in this book, in terms of culture reflected, conscious, Christianity and the "Greeks" were opposed to the Egyptian wisdom, pictures historically "archetypal," unconscious, Egypt have always been predominant in the same mythical-religious language of Christianity and then and mythological greek philosophy (Christianity is not reducible, as seems to believe Bernal following Dupuis, for a misunderstanding of the Egyptian mythology, astronomy and religious: there is a continuity between historically documented phase of Egyptian religion and Christianity, which is expressed through the archetypal images even Egyptian). For the flu, however, the Egyptian religion on Christianity, see: E. Drewermann, Tiefenpsychologie und Exegese I-II, op. cit., vol. II, pp. 457-488.
[4] J.-P. Vernant (1965), Mythe et pensée chez the Grecs, Maspero, Paris, tr. com. M. Romano and B. Bravo, Myth and Thought among the Greeks, Einaudi, Torino 1978, pp. 115-121. P. Vidal-Naquet (1991), Le chasseur noir , La Découverte, Paris, pp. 69-94. S. Mazarin (1965-66), the classic historical Thought I-III, Laterza, Roma-Bari 1990, vol. III, pp. 412-461.
[5] The disruption, and indeed, beyond the continuity of the Egyptian religion, the complete overthrow of ' archaic and ancient order made by the global politico-religious Christianity through Judaism and beyond have been particularly highlighted in: M. Gauchet (1985), The désenchantement du monde, Gallimard, Paris, tr. com. A. Comba, The disenchantment of the world, Einaudi, Torino 1992, pp. 141-176.
[6] E. Bloch (1962), Erbschaft dieser Zeit, Suhrkamp, Frankfurt am Main, tr. com. edited by L. Boella, legacy of our time, The Assayer, Milano 1992. R. Bodei (1979), multiversum. Time and history in Ernst Bloch , Bibliopolis, Naples.
[7] M. Black (1961), The Scrolls and Christian Origins, Edinburgh; M. Black (1969), The Dead Sea Scrolls and Christian Origins, in The scrolls and Christianity, and . by M. Black, SPCK, London, pp. 97-106 & 114-116. G. Quispel (1975), Gnostic Studies, Nederlands Historisch-Archaeologisch Instituut, Leiden, voll.I-II: in particular, see the essay contained therein G. Quispel (1968), The Discussion of Judaic Christianity, vol. II, pp. 146-158. H. Schoeps (1949), Theologie und Geschichte des JudenChristentums, Mohr, Tübingen. J. Danielou (1969), That the Scripture might be fulfilled. Christianity as a Jewish sect, in The Crucible of Christianity , edited by A. Toynbee, Thames & Hudson, London, pp. 261-282. Per l'idea Tues escatologia "super-etica": A. Schweitzer (1901), The Last Supper problem because of the scientific research of the 19th Century and the historical accounts. Issue I: The Last Supper in Zussammenhang with the life of Jesus and the history of early Christianity ; Book II: The Messiahship and suffering secret: A sketch of the life of Jesus, JCB Mohr (Paul Siebeck), Tübingen, è qui la seconda parte rilevante Tues quest'opera, tr ingle. Tues W. Lowrie, The Mystery of the Kingdom of God, Prometheus Books, New York 1985, pp. 46-72.
[8] A. Schweitzer (1906), From Reimarus to Wrede: A History of the Historical Jesus Research , JCB Mohr (Paul Siebeck), Tübingen, 1913 2 , 1950 6 , tr it. a cura di F. Coppellotti, Storia della ricerca sulla vita of Jesus, Paideia, Brescia 1986th A. Schweitzer (1967), kingdom of God and Christianity (a cura di U. Neuenschwander), JCB Mohr (Paul Siebeck), Tübingen.
[9] M. Werner (1941), The emergence of Christian dogma - Problem History Illustrated , Paul Haupt, Bern & Katz, Tübingen 1954; un'edizione ridotta è stata pubblicata Tues quest'opera con lo stesso titolo presso Kohlhammer, Stuttgart 1959, tr. com. of FE and A. Sciuto Puskas von Ditri, The origins of Christian dogma, vols. I-II, Rubbettino, Mannelli Soveria 1997, where the second volume is a critical study of FE Sciuto.
[10] M. Heidegger (1995), Phänomenologie des Lebens religiösen , op. cit.
[11] E 'from the Gospel of Pseudo-Matthew (19 , 1-2) that you can understand how Jesus has fulfilled the prophecy of Isaiah (Is . 11, 6-9) the messianic kingdom of peace without violence any redeemed between all living beings, like Jesus, the "son of man," come to destroy the kingdom of man and to reveal and establish the kingdom of God, the reign of universal love and peace messianic Gospel of Pseudo-Matthew in New Testament apocrypha - The most ancient Christian texts , edited L. Moraldi, TEA, Milano 1990, pp. 220-221. See also: CP Václavík, The Vegetarianism of Jesus Christ - The Pacifism, Communalism and Vegetarianism of Primitive Christianity , Kaweah, Three Rivers, CA 1986.
[12] E. Drewermann, Tiefenpsychologie und Exegese I-II, op. cit., vol. II, pp. 466-470.
[13] M. Werner (1941), Die Entstehung des christlichen Dogmas - Problemgeschichtlich Dargestellt , op.cit. But even before a process of de-escatologizzazione is a significant loss process just to ethicality in real life, even in the eschatological array Pauline Christianity. See also: H. Corbin, The paradoxe du monotheism, Editions de l'Herne, Paris 1981, tr. com. G. Rebecchi, The paradox of monotheism , Marietti, Casale Monferrato 1986, pp. 85-107.
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