By John M. Dillon, Andrei Timotin
Platonic Theories of Prayer is a set of ten essays concerning prayer within the later Platonic culture. the amount originates from a panel at the subject held on the 2013 ISNS assembly in Cardiff, yet is supplemented by means of a couple of invited papers. jointly they provide a entire view of a few of the roles and degrees of prayer attribute of this era. the idea that of prayer is proven to incorporate not only formal petitionary or encomiastic prayer, but in addition theurgical practices and diverse states of meditation and ecstasy practised by means of such significant figures as Plotinus, Porphyry, Iamblichus, Proclus, Damascius or Dionysius the Areopagite.
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The case of prayer is often cited as one domain in which this rupture is particularly notable: on the one hand, the pagan petitionary prayer, which demands material goods, and is in general linked to a ritual of animal sacrifice in a sort of commercial transaction; on the other hand, opposed to this, the Christian petitionary prayer that requests spiritual grace; prayers of worship and meditation; or even prayers of adoration, all of these strangers to sacrificial rituals. It is true that Christianity operated without the bloodiness of animal sacrifice, but, just like the pagans, ordinary Christians can request earthly advantages for themselves and for their loved ones, or address supplications to God with the aim of bringing harm to their enemies.
Cairo 1956). McPherran, M. (1996), The Religion of Socrates, Pennsylvania State University Press, University Park (pa). Motte, A. -Ph. Segonds et C. ), Proclus et la Théologie Platonicienne, Leuven—Paris, 91–108. Nasemann, B. (1991), Theurgie und Philosophie in Jamblichs De Mysteriis, Stuttgart. B. (1888), Analecta sacra, vol. v, Rome—Paris. Des Places, É. ) (1971), Oracles Chaldaïques, Paris. Pulleyn, S. (1997), Prayer in Greek Religion, Oxford. Rist, J. (1967), Plotinus: The Road to Reality, Cambridge.
See Pépin (1976). Proclus, In Tim. ii 207–208. In fact, Epicureanism does not denounce prayer completely: the only prayer that it allows is the prayer of adoration. See Witt (1954), 288. See also the argumentation of Cyniscos in Lucian, Zeus Cross-Examined 5–6, and Alexander of Aphrodisias, On Fate, ed. P. Thillet, chapter 20 (the very existence of prayer is an argument in favour of freedom and against Stoic destiny). Upon the problem of prayer and immutability, see Magris 1990. 12 One can find therein the majority of the arguments summarised earlier.