The Prolegomena of Agapology -- an Emergent World Journal

  An Agaposofic Commentary on Matthew 5 By Fr Symeon Agiomicheltites  Abstract This article offers an Agaposofic commentary on Matthew 5, rooted in Orthodox Patristic theology and relational personalism. By integrating insights from the Church Fathers and contemporary philosophers, this analysis examines how Christ’s teachings in Matthew 5 transcend legalistic morality, emphasizing the ontological and ethical dimensions of love. Through divine grace and human synergy, the Beatitudes and broader Sermon on the Mount invite humanity into a transformative path toward hypostatic fulfillment and theosis. Introduction Matthew 5 serves as a cornerstone of Christian moral and spiritual thought, presenting Christ's Sermon on the Mount as the definitive reorientation of humanity toward divine relationality. Agaposofia, which synthesizes Orthodox theology, relational personalism, and existential phenomenology, provides a lens through which to explore the ontological depth of Christ’s teac...

  Patristic Relational Ontology: A Theological Framework Fr Symeon Agiomicheltites                                              St Maximus Centre For Agaposofia Philosophy Patristic relational ontology is a key concept in Orthodox theology that emphasizes the relational and communal nature of existence, grounded in the Trinitarian understanding of God. It posits that true being is found in relationships, rather than in isolated individuality. This ontology is deeply rooted in the writings of the Church Fathers, particularly in their reflections on the nature of the Trinity, the human person, and salvation (theosis). Below, we explore its key aspects and implications. 1. The Trinitarian Foundation of Relational Ontology The relational nature of being finds its ultimate expression in the doctrine of the Holy Trinity, where the three persons (hypostases) share one essenc...

  The Relationship of Love to Our Inner Faculties: An Orthodox and Agaposophic Perspective Fr Symeon Agiomicheltites   Abstract This article examines the integral relationship between love and the faculties of the human person—soma (body), Logos (reason/divine principle), nous (spiritual intellect), dianoia (discursive reasoning), thymos (spiritedness/will), and epithymia (desire/appetite). Drawing upon Orthodox Christian anthropology and Agaposofia, it explores how love engages and harmonizes these faculties, enabling the person to ascend toward theosis (union with God) while maintaining their unique personhood. The analysis demonstrates how each faculty contributes to the holistic experience of love, grounded in theological and philosophical frameworks. --- Introduction In Orthodox Christian theology, the human person is a composite being, comprised of body and soul, endowed with various faculties that enable communion with God and others. These faculties—soma, Logos, nous, ...

Where Love is Lacking (A Critique of the Wikipedia)  Fr Symeon Agiomicheltites  The Wikipedia article on Robert Sternberg’s Triangular Theory of Love provides a comprehensive overview of his framework, which categorizes love into three fundamental components: intimacy, passion, and commitment.  This critique, grounded in an Agapic Ontological Personalist (AOP) Philosophy of Agaposofia framework, highlights the article's limitations in addressing love's ethical, spiritual, and transformative dimensions. Introduction The Triangular Theory of Love, developed by psychologist Robert Sternberg, outlines love as a combination of three components: intimacy, passion, and commitment (Sternberg, 1986). While this theory has gained traction as a framework for understanding romantic and interpersonal relationships, its psychological reductionism leaves critical dimensions of love unexplored. This critique examines the Wikipedia article on Sternberg's theory, evaluates it...

What is Non-Existenz? In the philosophical framework of Agaposofia, Non-Existenz refers to a profound existential and ontological failure: the state in which a person, despite existing as a created being, fails to actualize their true, authentic self in alignment with divine purpose and relational love. It is not the absence of existence, as all beings participate in existence by virtue of the divine Logos, but rather an existential void that occurs when an individual neglects their logoi (their unique divine purpose) and thus fails to live authentically and ethically. In other words, Non-Existenz is the failure to become one’s genuine self (prosōpon), which is the ultimate telos (goal) of human existence—becoming one's true self (hypostasis). Non-Existenz as an Ontological Crisis Non-Existenz can be understood as an ontological crisis because it disrupts the very nature of being. According to St. Maximus the Confessor, all beings exist through the divine Logos and a...

  The Ontology of Saint Maximus the Confessor Monk Symeon Agiomichēlitēs The ontology of Saint Maximus the Confessor is among the most sublime syntheses of Christian theological vision and metaphysical insight in the history of the Church. Situated firmly within the ascetical and doctrinal heart of the Orthodox tradition, Maximus articulates not merely a speculative metaphysics, but a living tapestry of existence—one that is at once cosmic, personal, and profoundly Christological. To inquire into ontology, for Maximus, is to inquire into the deepest foundations of reality: into the very structure of being, purpose, and relation as established by God and fulfilled in Christ. Ontology, classically, is that philosophical discipline which seeks to discern what truly is —what constitutes reality in its most fundamental constitution. It asks: What does it mean to exist? What kinds of beings are there? How are entities ordered in their being? Yet for Maximus, these questions cannot be a...

  The Space Between Us   In Agaposofia, " the space between us " is interpreted as both a relational and ontological concept, deeply tied to love ( agape ) and the presence of the divine. This space is not a void but a dynamic field of grace, where the relational nature of human beings is revealed and fulfilled; depending upon the will and decisions made by persons in the encounter.   The Space as Sacred Ground The space between us is charged with potential divine energies (Grace), where the Logoi of each person meet. This intersection is not merely a ‘meeting of individuals’ but the contact moment and space between two or more persons; it is a participatory eikon of the relational life of the Holy Trinity, where love flows unceasingly between Father, Son, and Holy Spirit.   As beings created in the eikon theou (Image of God), this space becomes the arena for synergy —a co-working of human intentionality and divine action to realize unity in love.   ...

Upon What is Agaposofia Based? Definition: Agaposofia is grounded in a framework known as Agapic Ontological Personalism . This philosophy integrates the relational emphasis of Agapic Personalism with the metaphysical depth of Agapic Ontology, forming a unified vision of the person as both a relational being and a metaphysical reality rooted in love. It posits that the essence of human existence (ontology) is intrinsically tied to agape (selfless love) and that ultimate fulfillment is found in relational communion with God and others. Key Features of Agapic Ontological Personalism 1. Ontological Grounding of the Person Every person is a unique hypostasis , whose being is sustained and given purpose by divine love (agape). The person’s ontological structure is inherently relational, oriented toward communion with others and God, rather than being self-contained or autonomous. 2. Relational Nature of Existence The person exists as a being-in-relationship , with love as both the f...

  Upward Emergence & Downward Immanence: Synergistic Growth in Agaposofia Introduction John Vervaeke’s concepts of upward emergence and downward immanence offer profound insights into human development and the nature of consciousness. In the philosophy of Agaposofia , these ideas are reinterpreted to reflect not only the progression from complexity to simplicity but also the dynamic synergistic relationship between humanity and the divine. Upward emergence signifies the journey from psychological complexity (rooted in early life experiences such as care and infancy) toward a greater simplicity and fuller consciousness . This ascent is supported by downward immanence , which represents the already-present divine grounding that sustains and guides this movement. Both processes are inherently interconnected, unfolding through synergistic intentionality , where human effort and divine grace cooperate in the ongoing journey toward theosis . Upward Emerge...

Phenomenological and Synergistic Intentionality: The Loci Phenomenological intentionality and synergistic intentionality both involve the directedness of human consciousness. However, they emerge from distinct frameworks and correspond to different aspects of human existence and experience. Below is an exploration of their respective loci and characteristics: Synergistic Intentionality and the Nous The Nous in Christian Understanding In Orthodox Christian theology, particularly within the Patristic tradition, the Nous is considered the highest faculty of the soul. It is not merely intellect or reason as understood in Western philosophy, but the spiritual intellect—the center of divine perception. The Nous is the locus of human relationality with God, uniquely capable of apprehending spiritual truths and participating in divine realities. Synergistic Intentionality in the Nous Synergistic intentionality, the cooperative dynamic between human freedom and divine grace, is inherent...

  Alterity, Ikon, and Love in Agaposofia In the philosophy of Agaposofia, the integration of Alterity, Ikon, and Love forms a cornerstone for understanding human relationality and ethical responsibility. Drawing upon the theological insights of Orthodox Patristics , the philosophical contributions of Relational Personalism and Existential Phenomenology , and parallels with the ethics of Emmanuel Levinas , this principle asserts that our interactions with the Other are rooted in recognizing their divine image— eikon theou . This perspective carries profound ethical implications, especially when framed within a dynamic relational ontology. Alterity: The Ethical Presence of the Other Alterity refers to the experience and acknowledgment of the Other as distinct, unique, and irreducible. Levinas profoundly reshaped the Western philosophical discourse on ethics by presenting the face of the Other as a summons to responsibility—a call to love and care that t...