Тайната на личността и антропологическият апофатизъм (Опит за преоткриване апофатическото измерение на личността в дискурса на православната антропология)

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The subject of the present study is the apophatic dimension of the theological theory of the person in the discourse of contemporary Orthodox Christian anthropology. In an Orthodox context, apophatism is not theologia negativa, but rather theologia superlativа in the sense of apo-cataphatism, that is, experiential and personal knowledge – in other words, imparting truth to knowledge. Apophatism is “freedom” from any metaphysical positivity, enabling Orthodox anthropology to understand and articulate the authentic ecclesial experience and knowledge of man free from various philosophical concepts. It is from this perspective that the study sets out to examine the degree to which the theological theory of the person remains captive to metaphysics, and how, rediscovering „anthropological apophatism” (in Panagiotis Nellas’ phrase), it liberates theology from the metaphysical way of thinking on man. On the other hand, a proper understanding of this apophatism, or apo-cataphatism, allows Orthodox anthropology to remain “free” also from the neo-apophatic intuitions about person in the postmodern philosophical thought. Two classic examples of such apophatic thinking in the patristic tradition are St Gregory of Nyssa and St Maximus the Confessor who clearly follow the principle of anthropological apophatism. The neo-patristic perspective of contemporary Orthodox anthropology makes it possible to rediscover this anthropological apophatism which allows understanding the ecclesial truth about person „free” from all philosophical constructs, and to articulate this truth in the specific postmodern discourse preserving its contextual orientation. The last paragraph focuses on the relevance of this anthropological apophatism to the central problems discussed in contemporary Orthodox anthropology: the theme of the image of God, the problem of the relational and ecstatic existence of the person, of communion and otherness, of the Christological and ecclesial dimensions of the experiential theology of person. The main conclusion is that rediscovering the principle of anthropological apophatism enables Orthodox anthropology to remain loyal to the logos of the ecclesial thinking on man and to articulate this thinking in every new context and discourse.

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