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| '''Theoria''' is contemplation or perception of ], esp. as a ] faculty (]). In ] theology '''theoria''' takes on a number of meanings that pertain to union with ] (''theo-'') and ], the quintessential goals of ]. The term may be best observed in context. | |||
| * "The Lord considered the chief good to reside in theoria alone." | |||
| ** ], referred to here as "the Lord", states in the ]s that "None is ] but God alone" (] ). ''Theoria'' is not ] per se but is rather the union we hope to attain with God — the term is used relationally here, otherwise the sentence would say "reside in God alone". ''Theoria'' marks a relational understanding. | |||
| * "he other virtues, although we consider them necessary and useful and good, are to accounted secondary because they are all practiced for the purpose of obtaining this one thing: theoria" (ibid). | |||
| ** Here the term is used to mark that which we hope to obtain or attain, for which all practice of faith is carried out. ''Theoria'' is a marker for the goal of union with God. | |||
| * "We accept ] by hearing it not so that we can understand it rationally, but so that we can cleanse our hearts, attain to faith by theoria and experience the ] of God." | |||
| ** This may be a less clear use of the term, but it refers to the idea that faith is a gift, not purely a rational act. The gift of faith is from God, and here the word ''theoria'' indicates that special provenance. | |||
| * "In the Holy Scripture it appears that faith comes by hearing the Word and by experiencing ''theoria'' (the vision of God)" (ibid). | |||
| ** In this example, ''theoria'' is indicated to be an experience and a vision of God. ''Vision of God'' often implies advanced mystical experience, not given to all and not necessary for ], but in the foregoing examples ''theoria'' is used to mark the onset of faith and the source of faith. ''Theoria'' is, then, a broad term. | |||
| * "he ]s of ] acquired the knowledge of the Triune God in theoria (vision of God) and by revelation" (ibid). | |||
| ** Here the term clearly refers to advanced mystical experiences some disciples had in the company of Jesus. | |||
| * "heoria, vision and ] are closely connected. Theoria has various degrees. There is illumination, vision of God, and constant vision (for hours, days, weeks, even months)" (ibid). | |||
| ** Here we see clearly that the term has broad application. The onset of faith as well as more advanced experiences are referred to as ''theoria''. The term, then, implies a source of religious experience from onset to advanced stages, and suffuses the understanding of religious knowledge with a contemplative essence. | |||
| * "They <nowiki>] and ]<nowiki>]</nowiki> are influenced by the philosophical dialectic, which has been surpassed by the Revelation of God" (ibid). | |||
| ** Orthodox sources maintain that the meanings implied in ''theoria'' are fundamentally absent from western traditions, which they consider to have been misguided by ] to the point that they abandon the faith of the ]s and all hope of being therapeutically relevant to followers. | |||
| * "St. Gregory the Theologian says that theoria and ] are beneficial because theoria ... guides him to the holy of holies and restores him to his original nature; whereas praxis receives and serves Christ and tests love with actions. Clearly, theoria is the vision of God.... raxis is whatever deeds it takes to lead to this love." | |||
| ** Theoria is the source or means of growth toward union with God, praxis is the faith practiced along the way, theosis is the overall path or journey, and ] is the understanding of Christian faith that guides the follower of Christ. | |||
| == Theoria in western traditions == | |||
| The term ''theoria'' refers to a broad range of concepts, each of which is known separately to Catholic tradition. Catholicism east and west understands that God is the source wherein is the chief good, that we hope for union with God toward which we are called to a journey that naturally has its practice and its works, that there is a connection between incipient faith and advanced prayer life, that the redemption by Jesus is (for the faithful) a restoration of supernatural goods lost by sin, that ] is not (cannot be) divorced from ], and that the call to contemplation and union is for all the faithful. There is no one term in common use to refer to all these things, but one could perhaps liken it to saying ''experience of God'', which would subsume the onset of faith and all dimensions of prayer life; it would also be guided by dogmatic and ] theology. The universal and apostolic Christian understanding is that Jesus lives in us and that we participate in the life of Jesus. It is not an insight restricted to the Orthodox ecclesial communions. | |||
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