دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 Atheism of Female Characters in Selected Novels of the Seventies and Eighties AH تحلیل دین‌گریزی شخصیت‌های زن در برخی از رمان‌های مدرن دهۀ هفتاد و هشتاد شمسی 1 18 29410 10.22108/coth.2025.143069.1939 FA سعید سلطانی نژاد دانشجوی دکتری زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، دانشگاه شهید باهنر کرمان، کرمان، ایران صدیقه (پوران) علیپور دانشیار گروه زبان و ادبیات فارسی، دانشکده ادبیات و علوم انسانی، شهید باهنر کرمان، کرمان، ایران Journal Article 2024 10 19 One of the problems in the field of ideology is atheism, which manifests itself with a kind of disbelief or disobedience. The modern era has faced a modernist challenge to religious belief due to its tendency towards rationality, experience, and scientism. Some intellectuals have contributed to this challenge by analyzing modern discourse. Among this group are some writers of modern novels. This research tries to examine the challenge of religious aversion among female characters in selected modern novels of the 70s and 80s AH. This research attempts to examine the challenge of atheism among female characters in some selected modern novels of the 1370s and 1380s, including novels by Sanapour (2017), Khosravi (2000), Pirzad (2001), Ghasemi (2008), and Amirkhani (2014). Therefore, in order to explain the issue, along with the definition of religion and atheism, the female characters of the selected novels are analyzed using the descriptive-analytical method. Then, the causes and factors of religious aversion of the characters in question are analyzed. The results show that atheism in the female characters of the novels in question can be influenced by factors such as one-sided biases and religious prejudices, pressure and violence, environment, social, and cultural factors, friends, forbidden love, apparent ineffectiveness of religion, escape from eastern traditions, and the desire for modernity of the mentioned characters. Keywords: Atheism, Modernism, Modern Novels (Seventies and Eighties), Female Characters. Introduction Religion means obedience. Obedience is called "religion" for the reason that obedience is for punishment and reward. In fact, religion is the first-hand canonical collection usually gathered in sacred texts. By applying the aforementioned definition to Islam, this religion is a set of definitions that are compiled in relation to God and gathered in the Qur'an. The meaning of "becoming religious" is a situation in which human beings, in any way, find emotional attachment to religion, and of course to a specific religion. As a follower, they find themselves obliged to obey its teachings and commands. A religious person as a human being and religiosity as a human phenomenon cannot be free from the requirements governing the worldly life of human beings. Materials and Methods In the existing research related to religious aversion, most of the reasons and causes of religious aversion in societies have been investigated. Of course, in the field of poetry, especially the poetry of the constitutional period, a study has been conducted under the title Religiosity and Atheism in the Poetry of the Constitutional Era, in which Nazari (2016) expresses an opinion that religion is the most important social institution among poets. The Constitution has been analyzed under the influence of intellectuals and religious thinkers. She considers atheism in constitutional poetry to be derived from the foundations of Western modernity, which appears in different forms in the poetry of the constitutional era. The articles mentioned in the background section of the research have mentioned several factors of atheism, which can be categorized as the most important factors. Among the factors of religiosity that overlap in the points of view of the Holy Quran, social sciences, etc., one can consider family, friends and peers, pressure and violence, and the environment. Research Findings Atheism (Anti-religion) in the Novel The Missing Half (Sanapour, 2017) The most important challenge of atheism in this novel can be seen in the behavioral actions of the character "Sindokht". Breaking sanctities and trampling on chastity are obvious manifestations of atheism in this novel. It is interesting here that the character of the story, which is supposed to make fun of religion and tradition, is a woman, and in the last few lines, the author mentions the apple fruit, which was eaten by Eve's hand. When women show off their provocative bodies in the society, the tendency towards lust increases, and religious and spiritual values become worthless. As a result, true love disappears or becomes weaker. Good and pleasant traits do not develop in men and women, and ugly and unpleasant traits increase. Atheism (anti-religion) in The Books of Scribes (Khosravi, 2000) The one-sided biases and religious prejudices that can be seen in the teachings of Judaism in this novel evoke a kind of disgust, and ultimately, anti-religion in a silent, indirect but effective way in the reader. Assuming, for example, the pressure and violence that Uncle Aziz inflicts on Iglima in her life, has caused her to be even more religiously evasive. The letters of Iglima's mother and even the behavior of Iglima's uncle's wife made her take this decision. The author has tried to immortalize Iglima who escaped from dogma and petrification and was presented as an agnostic personality and this issue is a clear example of breaking the laws of religion during rewriting, rereading, and reproducing the holy concepts of religions. Atheism (Anti-religion) in the Novel I Turn Off the Lights (Pirzad, 2001) The majority of the characters in this novel are Christians, and in a way, the majority of them, except for those who are older, have a modernist view of life and have not institutionalized religion in the core of their lives. In most cases, especially when a calamity comes to them, They feel the urgent need for religion and a superior being in their hardships and tribulations. Clarice is the main character of the story. Although her life is far away from the world of religion due to her family life and her husband Artosh's attitude, she finds her lost life in religion and seeks refuge in the church. Believing in the superiority or equality of women's rights in comparison with men's rights, restoring their social identity, portraying forbidden love between the two opposite sexes of men and women, using many communication tools of modernity and the excessive representation of human loneliness in modern societies are among the factors of religious aversion in this novel. Atheism (anti-religion) in the Novel The Nocturnal Harmony of the Wood Orchestra (Ghasemi, 2008) An inappropriate environment has an influence on religious aversion. The social and cultural environment in this novel, due to the evasion of fictional characters from religion and their silent and non-expressive opposition to accepting religion and religious obedience, has created a chaotic situation throughout the novel. It is one of the etymological causes of unfortunate events and incidents that fictional characters suffer consciously or unconsciously from its absence. Absurdity, anxiety, depression, lack of transcendence, ambiguity of human identification, and aimless life are the results and effects of lack of faith in the beginning. Atheism (Anti-religion) in the Novel His Ego (Amirkhani, 2014) In this novel, one of the factors of religious aversion in Maryam's personality is pressure and violence. Pressure and violence can lead to rejection from religion. The government official and the school principal use any means, from persuasion and threats and punishment, to persuade Maryam to give up her beliefs and hijab because they feel that they can move the country towards modernization and modernity. Discussion of Results and Conclusions It should be acknowledged that breaking sanctities and trampling chastity and chastity in the novel The Nocturnal Harmony of the Wood Orchestra (Ghasemi, 2008) was one of the obvious manifestations of the religious aversion of the female character in this novel. In the novel The Books of Scribes (Khosravi, 2000), one-sided biases and religious prejudices in the teachings of Judaism strengthen a kind of disgust and anti-religiousness in the personality of Iglima. Among the things that show Clarice's aversion to religion, we can mention their pursuit of women's social rights, the time interval between Clarice's forbidden love for Emil, and the story of the dream and nightmare that Clarice saw. One of the important factors of aversion to religion in the novel The Nocturnal Harmony of the Wood Orchestra is the family, work, social, and cultural environment. The social and cultural environment in this novel has created a chaotic situation throughout the novel due to the evasion of fictional characters from religion and their silent and non-expressive opposition to accepting religion and religious obedience. Among other factors in the novel His Ego (Amirkhani, 2014) that cause aversion to religion, is the apparent ineffectiveness of religion in sometimes impossible demands. Some of the characters in the novel, such as Fakhr al-Tojjar, with her fraudulent and hypocritical approach, have been effective in the apostasy of Maryam's character. مدرنیته به شیوه‌ای از زندگی اجتماعی اطلاق می‌شود که در اروپا، در حدود قرن هفدهم شکل گرفت. یکی از معضلات در حوزۀ ایدئولوژی، دینگریزی است که با نوعی بیاعتقادی یا نافرمانی بروز مییابد. دوران مدرن بنا بر گرایش به عقلانیت و تجربه و علمگرایی، اعتقاد دینی را با چالشی تجددخواهانه مواجه کرده است. برخی از روشنفکران با تحلیل گفتمان مدرن در این چالش سهیم شدهاند؛ از جملۀ این گروه برخی از نویسندگان رمانهای مدرن هستند. این پژوهش میکوشد تا چالش دینگریزی را در میان شخصیتهای زن برخی از رمانهای منتخب مدرن دهۀ هفتاد و هشتاد، از جمله رمان‌هایی از حسین سناپور، ابوتراب خسروی، زویا پیرزاد، رضا قاسمی و رضا امیرخانی بررسی کند. برای تبیین موضوع، ضمن تعریف دین و دینگریزی، شخصیتهای زن رمانهای منتخب با روش توصیف و تحلیل بررسی خواهند شد و بعد از آن علل و عوامل دینگریزی شخصیتهای مدنظر تحلیل خواهند شد. از نتایج این پژوهش چنین برمیآید که دینگریزی در شخصیتهای زن رمانهای مدنظر میتواند تحت تأثیر عواملی مانند جانبداریهای یکطرفه و تعصب‌ورزی‌های دینی، فشار و خشونت، محیط اجتماعی و فرهنگی، دوستان، عشقهای ممنوعه، ناکارآمدی ظاهری دین، گریز از سنت‌های شرقی و میل به تجدد شخصیتهای یادشده باشد.

https://coth.ui.ac.ir/article_29410_3cf495a0f07e63bf4ae5a78466b7ac8e.pdf

دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 Mulla Sadra’s Innovation Compared to Ibn Sina in the Ontological Explanation of Ethics نوآوری ملاصدرا نسبت به ابن‌سینا در تبیین وجود شناختی خُلقیات 19 38 29591 10.22108/coth.2025.142094.1917 FA فاطمه سلیمانی دره باغی دانشیار گروه فلسفه و کلام اسلامی، پردیس خواهران، دانشگاه امام صادق (ع)، تهران، ایران زهرا سعید تهرانی دانشجوی دکتری فلسفه و کلام اسلامی، پردیس خواهران، دانشگاه امام صادق (ع)، تهران، ایران Journal Article 2024 08 04 Human ethics are fundamental elements in shaping personality, and their philosophical explanation is essential. This study examines Mulla Sadra’s ontological approach in contrast to Ibn Sina’s essentialist perspective on the explanation of ethics. According to Ibn Sina, ethics are accidental qualities that emerge due to the interaction between the soul and the body, bestowed upon the essence of the soul and leading to its perfection. Mulla Sadra, while criticizing this theory, transformed the foundations of anthropology, arguing that ethical traits are substantial dispositions that, through the intensified substantial motion of the soul—facilitated by the increased function of a faculty and preparatory causes such as repeated actions, temperament, and social influences—lead to the expansion of the soul's existential capacity. Consequently, unlike Ibn Sina, Sadra does not consider ethics a secondary perfection but rather a primary perfection, offering a more precise explanation that also affects related issues such as the stages of ethical formation and criteria for classification. Keywords: Ethics, Substantial Form, Ontological Rank, Ibn Sina, Mulla Sadra. Introduction One of the fundamental pillars in the formation of human identity is ethics, which influences an individual's cognitive and behavioral framework. Awareness of ethics enables self-knowledge at a personal level, facilitating actions aimed at addressing personal deficiencies and strengthening one’s virtues. At a societal level, understanding ethics helps in predicting individuals’ thought processes and behaviors, allowing for effective management and interaction within that society. Consequently, recognizing the significance of ethics in human personality is crucial, necessitating a philosophical exploration to clarify its essence. Ibn Sina made progress in this discussion by emphasizing the role of practical reason in shaping ethics. However, his foundational explanations of ethical reality remained incomplete. Mulla Sadra, relying on the principle of the primacy of existence and advancing anthropological foundations offers a more precise explanation of ethics compared to Ibn Sina. This study seeks to address this central question: How does Mulla Sadra explain ethics from an ontological perspective in the human soul? In other words, how does Sadra’s ontological approach to ethical reality differ from Ibn Sina’s essentialist explanation? Additionally, secondary issues such as the stages and influencing factors in the formation of ethics, as well as Sadra’s criteria for their classification, will be explored. Materials and Methods To address the main issue of the study, first, Ibn Sina’s foundations in explaining the reality of ethics will be presented, followed by Mulla Sadra’s criticisms of his views. Then, Sadra’s approach will be outlined based on his philosophical principles. Subsequently, the stages, factors, and criteria for the classification of ethics from his perspective will be discussed. The methodology used in this research is descriptive-analytical, based on data collected through library research from Mulla Sadra’s works. Research Findings Both philosophers advanced beyond their predecessors in explaining the reality of ethics. Ibn Sina contributed to refining the discussion by introducing transcendent and dependent dispositions and emphasizing the role of practical reason in shaping ethical dispositions. However, due to weaknesses in his foundational principles, his theory was subject to criticism. In contrast, Mulla Sadra, by introducing new philosophical principles, innovated in explaining the reality of ethics compared to Ibn Sina, successfully addressing previous shortcomings. One of these innovations lies in their interpretation of the nature of ethics. According to Ibn Sina, ethics are accidental attributes bestowed by the active intellect upon the soul when it is adequately receptive. Conversely, Mulla Sadra views ethics as essential dispositions—if the soul, as an agent, creates the conditions for existential expansion, the active intellect elevates the soul gradually, refining its existential rank. This active engagement of the soul, in Sadra’s perspective, contrasts with Ibn Sina’s passive view of the soul, leading to significantly different implications in ethics, psychology, and sociology. For instance, if the soul is seen as active, it does not merely submit to temperamental, familial, or social conditions, but strives for self-improvement and existential growth. However, if the soul is perceived as passive, then heredity, family, and society play a dominant role in shaping its personality, leading it to simply adapt to existing circumstances. Discussion of Results and Conclusions Ibn Sina advanced the discussion of ethics by emphasizing the role of practical reason in shaping ethical dispositions in relation to other animal faculties. However, due to weaknesses in his foundations—including the essentialist nature of ethics, the intellectual abstraction of the soul's essence, the perfection of the soul through ethical accidents, and the recipient-agent relationship between the soul and ethics—he was unable to provide a comprehensive explanation of ethical reality. In contrast, Mulla Sadra, by adopting an ontological rather than essentialist perspective on ethical dispositions, viewing the soul as corporeally originated, and asserting that its perfection occurs through intensified substantial motion, brought forward innovative philosophical insights. He argued that the human soul is not of a fixed essence, actively determines its substantial form, and that ethics constitute primary perfections, rather than secondary ones. Sadra demonstrated that ethics reflect the ontological rank of the soul and, consequently, manifest the substantial form of the self, through which actions emerge naturally, without prior deliberation. Mulla Sadra’s new approach to ethics, compared to Ibn Sina, led to several significant innovations, confirming the superiority of his theory. These include: Recognizing all human faculties as involved in ethical formation, rather than just practical reason, Establishing that ethics are corporeally originated, with parental conditions influencing their formation, Demonstrating the difficulty of changing ethical dispositions, highlighting the importance of education in society, and Introducing a new classification of faculties, which, compared to the principle of the mean, offers a more comprehensive understanding of virtues and vices. خُلقیات انسان از ارکان مهم در شخصیت انسان است که تبیین حقیقت آن از دیدگاه فلسفی ضرورت دارد. این مقاله در نظر دارد رویکرد وجود شناختی ملاصدرا را نسبت به رویکرد ماهوی ابنسینا در تبیین خُلقیات بررسی کند. بر مبنای ابنسینا، خُلقیات اعراضی هستند که در نتیجۀ رابطۀ نفس با بدن، بر جوهر نفس افاضه و موجب استکمال نفس میشوند. ملاصدرا ضمن ایراد اشکالات بر نظریۀ یادشده، با تحول در مبانی انسان‌شناسی، معتقد بود خُلقیات ملکاتی جوهری هستند که به واسطۀ عملکرد بیشتر یکی از قوا و با بستری‌سازی علل معد (تکرار فعل، مزاج و اجتماع) طی حرکت جوهری اشتدادی منجر به سعۀ وجودی نفس می‌شوند و در نتیجه بیانگر صورت و مرتبۀ وجودی نفس هستند. به این ترتیب، صدرا برخلاف ابنسینا خُلقیات را کمال ثانوی نمیداند، بلکه آن را کمال اولی معرفی میکند و به همین دلیل، تبیینی دقیق‌تر ارائه میدهد که در سایر مسائل مرتبط همچون مراحل شکل‌گیری و ملاک تقسیم‌بندی خُلقیات نیز تأثیرگذار خواهد بود.

https://coth.ui.ac.ir/article_29591_94bc09cf9da87aeca32402389e1eae4c.pdf

دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 Mani and the Angel Twin, Apostle of Yazdan and Crown Prince of Jesus Christ: A Comparative Study of Sources and Revisions of Some Previous Viewpoints مانی و فرشتۀ همزاد، فرستادۀ یزدان و ولیعهد عیسی مسیح: مقایسۀ منابع و بازنگری برخی دیدگاه‌های پیشین 39 52 28982 10.22108/coth.2024.141059.1893 FA محمد شکری فومشی استادیار گروه ادیان شرق، دانشکده ادیان، دانشگاه ادیان و مذاهب، قم، ایران Journal Article 2024 04 03 The present philological-textual study, after evaluating and comparing various Syriac, Middle Persian, Parthian, Greek, Latin, Coptic, and Chinese sources, tries to show with what concepts and under what epithets Mani identified himself with his twin and angel of revelation, Syr. taumā (MP narǰamīg), and how he theologically could call himself the apostle of yazadān and the same paraclete that Jesus Christ once announced that he would come after him and be the interpreter of his words. Mani, the God-nature (bgcyhr), believed that he could call himself as crown prince and then the successor of the ‘king of heaven’ (Jesus). The study shows that the meaning ‘apostle’ is preferred for the Middle Iranian frys/štg, which means both ‘messenger, apostle’ and ‘angel’, when this word is used addressing Mani. This contribution not only suggests that Mani’s epithet, the ‘messenger/ apostle of Gods’, is formed in the Islamic period influenced by the Islamic ‘messenger of God’, an epithet of the prophet of Islam, but also the paraclete, Mani, and his heavenly twin/counterpart were theologically the same. Keywords: Mani, The Angel ‘Twin’, Mani as the Paraclete, Manichaean Theology. Introduction The most well-known angel in Manichaean teachings known as Syriac tʾwmʾ (taumā), ʻtwin, companion, pair, counterpartʼ, was the angel of Mani's revelation, the hidden helper, and an integral part of his life and message. Iranian Manichaeans have translated this name as jmyg [ǰamīg] and more famously as nrjmyg [narǰamīg], Greek-speaking Manichaean scholars called him σύξυγος [sýzygos], and Coptic Manichaeans in Egypt knew him as pcais [p-saїš]. According to the Greek biography of Mani (CMC), Mani refers to his counterpart as his heavenly twin, the spiritual guide, and the eternal ʻother selfʼ (alter ego); they are two sides of the same coin. In other words, Mani saw himself and his counterpart as one and unified. Through this very concept, Mani established the foundation of his unity with the Paraclete (Syriac pṣġrybʾ; Middle Persian psʾgryw; Greek παράκλητος [parakletos]), which he had foretold of the appearance of Christ's advent. Materials and Methods The present study conducted a comparative analysis with a textual approach mainly based on the Manichaean Middle Iranian texts found in Turfan Oasis, Xinjiang/ Turkestan, China, and Manichaean Coptic parallels. Research Findings This research, through the Greek biography of Mani (CMC) and the Middle Iranian Turfan texts and Chinese Manichaica from Xiapu, which are the most important sources of our knowledge about Mani's twin and his angel of revelation, deals with the theological relationship between Mani and his angel of revelation (Syr. taumā, MP (nar)ǰamīg, Pth. yamag). Here, we tried to answer the question of why and how Mani used the word Taumā to call his heavenly twin. The study interpreted the origin and derivation of the “concept of twin” in an Iranian context rather than Jewish or Christian. It tried to show, to some extent, that neglecting the Iranian roots of the elements that some researchers call simply Jewish or Christian is far from farsightedness. It revealed that the technical term “angel” was used not only for angels but also encompassed the other divine beings and even gods of the third creation. To complete the discussion regarding the precise meaning of the term p/frys/štg, we included a section in the study to demonstrate that, when referring to Mani, the preferred translation of this term is “messenger, apostle”. This research tried to show that the translation of mʾny frys/štg rwšn (and its simplified form 摩尼弗哩悉特嚧詵 [MC. muât-lâ muâ-ńi pi̯uət-lji-si̯ĕt-d’ək luo-ṣi̭εn = Moni fulixite lushen] in the Chinese Manichaean document 摩尼光佛 Moni guangfo ʻMani, the Light Buddhaʼ from Xiapu, Fujian) as ʻMani, angel of lightʼ does not seem appropriate, the translation of frys/štg as ʻangelʼ is not philologically incorrect. It is clear that the Middle Persian phrase M17Vi12-13 frēstag īg Yišō (ʻmessenger/ apostle of Jesusʼ) in reference to Mani is the same as the ’Ιησοῦ ἀπόστολος in Greek and apostolus Iesu in Latin and šelīḥā d-IšōꜤ (or šelīḥā de-yešūꜤ) in Syriac, all meaning “messenger/ apostle of Jesus”. In the Manichaean and non-Manichaean writings, Mani has always been referred to as apostolus in Latin and ἀπόστολος in Greek, not as angelus in Latin or ἄγγελος in Greek. Moreover, in his native language Syriac, he is referred to as šelīḥā ʻmessengerʼ, not malakā ʻangelʼ. Although every ʻangelʼ is a ʻmessengerʼ, not every ʻmessengerʼ is an ʻangelʼ. The study examined the most recent data regarding the concept of Paraclete (MP psʾgryw) and argued how Mani tried to create a princely figure out of this concept that could potentially replace Jesus Christ; a concept that even the Syriac prototype of it had an origin and contemporaneity with Mani himself in the first place, rooted in the idea of ancient Iranian kingship and Iranian utopia. Truly, it was with the power of Tom and the versatility of the functions of this concept that Mani was able to set this kind of system in motion within the movement. The study also respond to the question of whether the term yzdʾn in Manichaean Middle Persian texts is always plural and means “gods” or if it may, in certain contexts, have a singular meaning as well. Our observations in Manichaean texts may confirm the possibility of a shift in the meaning of this term and related words from plural to singular in specific situations. Consequently, it is possible that in some contexts, yzdʾn fryštg means “Messenger/ apostle of God” (equal to the Arabic Resul Alla, and not Angel of Gods). Discussion of Results and Conclusions The concept ʻtwinʼ was not an innovation by Mani and had its roots in the Gnostic pre-Manichaean tradition. Its best pattern can be found in the Hymn of the Pearl, which clearly expresses its Iranian origin. There can be no doubt about the authenticity of this ancient Iranian concept that is woven throughout the text. This concept, whatever its origin, served three functions for Mani, the apostle of light. Not only was he the angel of revelation to the messenger, but he was also his guardian and protector. Moreover, Mani, in this role, could also be considered the paraclete of Jesus Christ. The paraclete, Mani, and his heavenly twin represented a single truth. The “being twin with Jesus” was the unique concept that this brilliant Iranian religious thinker and Babylonian cluster collector needed from the very beginning. مقالۀ حاضر در یک بررسی فقه‌اللغوی و متن‌شناختی می‌کوشد پس از ارزیابی و سنجش منابع مختلف سریانی و فارسی میانه و پارتی و یونانی و لاتین و قبطی و چینی، نشان دهد مانی با چه مفاهیمی و تحت چه عناوینی خود را با فرشتۀ همزادش، توم (نرجمیگ)، یکی در نظر می‌گرفت و چگونه می‌توانست از نظر الهیاتی خود را فرستادۀ یزدان و همان پَساگریو یا فارقلیطی بخواند که زمانی عیسی مسیح بشارت داده بود پس از او بیاید و مفسر کلام او باشد. مانیِ «بَغ‌چهر» با همین انگاره بود که می‌توانست خود را ولیعهد و آنگاه جانشینِ شهریار ملکوت (عیسی) بنامد. مقاله بر این باور است که لفظ ایرانی میانۀ frys/štg اگرچه هم به معنای «فرستاده/رسول» است و هم «فرشته/مَلَک»، اگر در رابطه با شخص مانی به کار رفته باشد ترجمۀ «فرستاده» (رسول) ارجحیت دارد. مقاله نه تنها نشان می‌دهد عنوان مانی، «فرستادۀ یزدان»، باید در دورۀ اسلامی و تحت تأثیر عنوان «رسول الله» شکل گرفته باشد، بلکه گویای این نکته نیز هست که فارقلیط و مانی و همزاد/همتای آسمانی‌اش از نظر الهیاتی بیانگر یک حقیقت بودند.

https://coth.ui.ac.ir/article_28982_5694f97cabae7c58195db92fd94c3f7b.pdf

دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 Augustine’s Narrative and Critique of Arian Christology (With an Emphasis on the Treatise on the Arian Sermon and its Refutation) روایت و نقد آگوستین بر مسیح‌شناسیِ آریوسی (با تأکید بر رسالۀ «دربارۀ سخن آریوسی‌ها و ردّ آن») 53 72 29631 10.22108/coth.2025.143952.1954 FA علی مرادی دانش آموخته دکتری فلسفه و کلام اسلامی، گروه فلسفه، دانشکده علوم انسانی، دانشگاه زنجان، زنجان، ایران سحر کاوندی استاد گروه فلسفه، دانشکده علوم انسانی، دانشگاه زنجان، زنجان، ایران Journal Article 2025 01 13 Since its earliest centuries, Christianity has faced various doctrinal challenges, among which Arianism posed a significant threat to the orthodox understanding of Christ’s divinity and His relationship with the Father. Arius, relying on both New Testament passages and rational arguments, proposed that Christ was a created being and not consubstantial with the Father—a view condemned as heretical in Catholic theology. This study examines Augustine’s response to the Arian controversy, focusing particularly on his treatise On the Arian Sermon and Its Refutation. Drawing on his letters, sermons, and theological writings, the study explores how Augustine systematically dismantles Arian doctrine and defends the divinity of Christ within the framework of Nicene orthodoxy. Moreover, the research evaluates Augustine’s theological reasoning and rhetorical strategies, highlighting both their strengths and internal inconsistencies. While Augustine accuses Arians of doctrinal deviation, his own theological approach occasionally permits the attribution of divine names to non-divine entities, undermining the absoluteness of his critique. This analysis concludes that, although Augustine’s arguments significantly shaped the development of orthodox Christology, the core theological dilemmas raised by Arius—particularly concerning the nature of Christ’s subordination—remain partially unresolved within Christian theology. Keywords: Arius; Augustine; Christian Theology, Christ, Father, the Treatise on the Arian Sermon and Its Refutation. Introduction The patristic period represents a crucial phase in the formation of Christian theology. During this time, key doctrinal developments took place: the New Testament canon was solidified, and major creeds such as the Apostles' Creed and the Nicene Creed were formulated (McGrath, 2016, p. 12–13). These advances were often reactions to theological disputes, especially those involving figures deemed heretical by the Orthodox Church. Arius stands as one of the most controversial of these figures. In this study, we investigate Arius’s Christological claims through the lens of Augustine’s theological response, with a particular focus on his treatise On the Arian Sermon and Its Refutation. The study argues that Augustine’s critique, though foundational to Catholic doctrine, is not without internal tensions and that some of Arius’s central objections remain theoretically unresolved in the broader landscape of Christian theology. Materials and Methods This study employs a descriptive-analytical method based on library research. The primary source is Augustine’s treatise On the Arian Sermon and Its Refutation, supplemented by other relevant works such as De Trinitate. The research involves close textual analysis of both Augustine’s arguments and the theological claims advanced by Arius and his followers. Research Findings Augustine critiques Arian exegesis for attributing divine names (e.g., יְהוָה/YHWH) to Christ while maintaining that Christ is a created being—a move Augustine equates with theological dualism or polytheism. However, a careful review of Augustine’s own writings reveals a notable inconsistency: he himself allows for divine titles to be applied to non-divine beings, as evidenced in De Trinitate (3.1:177–179), where he interprets Abraham’s encounter with divine messengers (Genesis 18) as involving non-divine agents who are nonetheless addressed as “the Lord.” This suggests a precedent within Scripture for attributing divine titles without asserting ontological divinity. Consequently, Augustine’s rejection of the Arian distinction between the Logos and the Father appears less justified on purely lexical grounds. Furthermore, Augustine introduces the term In Persona Dei (“in the person of God”) to justify attributing divine language to angels as God’s spokesmen (De Trinitate, 3.19:188). His allegorical exegesis in this case contradicts the literalism with which he critiques the Arians. While he grants lexical and theological flexibility to his own interpretations, he denies the same to the Arians—revealing a methodological double standard. Discussion of Results and Conclusion The Arians based their theology on a literal reading of Scripture, citing passages such as Colossians 1:15 and Proverbs 8:22 to argue that Christ was: A created entity, distinct from the Father’s essence; Devoid of an independent will, acting in full obedience to the Father; Not divine in Himself, but subordinate in nature and status; Sent by the Father, and thus ontologically derivative. They understood Christ’s “likeness” to God (John 5:19) as arising from a unique, ineffable act of generation—without equating Him with the uncreated God. Augustine, by contrast, condemned Arianism as eisegetical (imposing preconceived doctrines onto Scripture) and carnal (lacking spiritual insight). However, comparative analysis shows both camps used selective literal and allegorical interpretations to defend their positions. Arians literalized texts affirming Christ’s subordination (e.g., John 14:28), Augustine allegorized those same texts but literalized verses affirming Christ’s divinity (e.g., John 10:30). This discrepancy stems not from divergent hermeneutical frameworks but from theological presuppositions rooted in Nicene orthodoxy. Augustine’s methodology, while theologically rigorous, sometimes lacks consistency, particularly when defending divine unity while also employing flexible exegetical methods. Despite the ecclesiastical rejection of Arianism through the Councils of Nicaea (325) and Constantinople (381), some of its philosophical questions persist: If Christ is “begotten, not made”, how is this metaphysically distinct from being created? Why is Arian literalism disqualified when applied to Christ’s subordination, yet accepted in discussions of His humanity (e.g., Philippians 2:7)? These unresolved tensions illustrate the limitations of patristic theology in harmonizing Scriptural language with metaphysical monotheism. Augustine’s legacy remains foundational, yet his anti-Arian polemics invite continued theological and philosophical scrutiny. مسیحیت از آغازشکلگیری خود پیوسته با بدعتهایی روبهرو بوده است که تهدیدی برای اعتقادات راستکیش کاتولیک به حساب می‌آمدند. در این بین، آریوس به عنوان شخصیتی که نگاهی نو به مسیح و جایگاه او دارد چالشی برای کلیسای کاتولیک محسوب شده است. او معتقد بود مسیح زادۀ پدر است و از این رو، در ذات با او برابر نیست. وی این اعتقاد خود را بر پایۀ آیاتی از عهد جدید بنا نهاده است و دربارة آنها استدلال می‌کند. به اعتقاد متألهان مسیحی همچون آگوستین، این رویکرد آریوس سبب تخریب مبانی مسیحیت، به ویژه الوهیت مسیح میشود. در این پژوهش، با تأکید بر «رسالۀ دربارۀ سخن آریوسیها و ردّ آن» که بخش نخست آن به مثابة منشوری آریوسی است، ابتدا به طور دقیق رویکرد آریوس دربارۀ مسیح را بر پایۀ آیاتی که به آنها تمسک میجوید بررسی می‌کنیم و در ادامه با طرح انتقادات آگوستین به رویکرد وی، نشان میدهیم چرا و چگونه آریوس با تکیه بر آیاتی از عهد جدید، همجوهریِ مسیح و خدا را نمیپذیرد و مسیح را به مثابۀ مخلوق خداوندْ میانگارد. در نهایت، انتقادات آگوستین به استدلالهای آریوسیها دربارة شخص مسیح را تحلیل و بررسی می‌کنیم و نشان خواهیم داد آنها فاقد وجاهت لازم برای پذیرش هستند و دشوارۀ آریوسی همچنان با وجود تلاشهای آگوستین برای سنت مسیحیت، امری بی‌پاسخ است.

https://coth.ui.ac.ir/article_29631_3da5d61b60097780e7665a8cbde59a8e.pdf

دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 An Examination of the Applications and Challenges of Aesthetic Theology in Ethical, Social, and Spiritual Domains بررسی کاربست‌ها و چالش‌های الهیات زیبایی‌شناسی در حیطه‌های اخلاقی، اجتماعی و معنوی 73 88 29619 10.22108/coth.2025.144126.1957 FA حمیده فاتحی پیکانی مدرس گروه زبان و معارف اسلامی، دانشکده مرکز آموزش زبان و معارف اسلامی، جامعه المصطفی، موسسه آموزش عالی بنت الهدی، قم، ایران Journal Article 2025 02 01 In examining the applications of aesthetic theology in the moral and spiritual realms, several important aspects can be noted that indicate the deep connection between beauty, ethics, and spirituality. Aesthetics, as a branch of philosophy, studies the nature of beauty and taste, and in this regard, it also includes deeper concepts such as truth, love, and God. The ethical applications of aesthetic theology examine how beauty influences human behavior and moral decision-making. Many philosophers believe that beauty can serve as a criterion for evaluating good and evil. For example, some associate beauty with moral goodness and believe that the experience of beauty can be a motivation for moral behavior. On the other hand, the spiritual realm of aesthetic theology also plays an important role in shaping human religious and spiritual experiences. Art and beauty are seen in many cultures as a means of approaching God and a deeper understanding of human existence. These connections can lead to the formation of spiritual values and the promotion of human spirituality. It seems that examining these applications shows how beauty functions not only as an artistic concept but also as a moral and spiritual force in human life. These deep connections between beauty, ethics, and spirituality provide the basis for extensive discussions in the fields of philosophy and theology that require more attention. Keywords: Applications, Theology, Aesthetics. Introduction Aesthetic theology is an interdisciplinary branch of philosophy and theology that explores the nature of beauty, the role of art, and its impact on the spiritual, moral, and inner life of human beings. It seeks to show how beauty reflects divine truth and acts as a gateway to deep spiritual experiences and the elevation of the soul. From a theological perspective, manifestations of beauty in nature and art are not merely sensory or emotional; they are signs of God’s presence and attributes, guiding humans toward divine contemplation. Aesthetic theology examines how beauty influences various areas of human knowledge, including ethical, mystical, and artistic dimensions. This approach emphasizes that beauty is not merely a subjective or tasteful experience, but an objective reality that participates in divine truth and goodness. From this perspective, beauty is seen as a way to perceive divine truth and invites believers to deeper participation in faith and theological reflection. Materials and Methods In this study, the descriptive-analytical method has been used. With the help of studies related to this topic and using their data, the applications of aesthetic theology have been analyzed. Research Findings Aesthetic theology explores how beauty influences ethics, mysticism, and the arts. Beauty is not just subjective preference, but an objective reality participating in divine truth. The human longing for beauty reflects a deeper desire for God. In this view, the aesthetic quest is a yearning for transcendence and leads to deeper spiritual awareness. In different religions, aesthetic theology is shaped by historical and cultural contexts. In Islam, beauty is reflected in nature, values, and divine names, with the Qur’an encouraging reflection on creation’s beauty. Islamic art is meant to express divine meanings. In Christianity, beauty is tied to morality, salvation, and social responsibility. Art reflects divine glory and inspires care for the environment. In Judaism, beauty emerges through order, law, and moral meaning, often shaped by religious traditions. Though each Abrahamic religion interprets beauty differently, all view it as a path to divine experience. Beauty in nature, virtue, or art leads to deeper communion with God or tradition. Aesthetic theology highlights how beauty connects spirituality, ethics, and sacred art. This discipline helps us understand the effects of beauty on human experience and the links between perception, inner feeling, and moral action. Through aesthetic experiences—in nature, art, or rituals—one can access spiritual insight and inner growth. Art and theology thus offer symbolic platforms to convey moral messages and inspire spiritual reflection. Yet, excessive emphasis on external beauty can cause superficiality or distort religious messages. In some cultures, this focus may be misunderstood or resisted. Aesthetic theology must balance authenticity with cultural and psychological nuance. It offers a valuable tool for spiritual education and moral insight—if its challenges are addressed critically. This discipline helps us understand the transformative effects of beauty on human experience and the intricate links between perception, inner feeling, and moral action. Finally, the influence of aesthetic theology has expanded into politics, psychology, environmental ethics, and education. Beauty’s power to give meaning to life is undeniable—but must be linked to truth and justice. Without this critical balance, beauty risks becoming deceptive or manipulative. Aesthetic theology, therefore, must maintain a strong bond between beauty, truth, and justice to serve the true transcendence of humanity and society. Discussion of Results and Conclusions Aesthetic theology, as a branch of philosophy and theology, can contribute to a deeper understanding of the concepts of beauty, ethics, and spirituality. This field examines the nature of beauty and its effects on human experience and establishes complex connections between the perception of beauty, inner feelings, and moral behavior. Through aesthetic experiences—whether in art, nature, or religious rituals—one can achieve a kind of spiritual awareness and connection to the transcendent that lays the foundation for inner and moral growth. Art and theology can also provide a beautiful and symbolic platform for conveying moral messages and inviting spiritual reflection. In many religious texts, beauty is considered not simply a matter of the senses, but a manifestation of divine truth and a manifestation of God’s names and attributes. In this way, aesthetic theology can play a mediating role between beauty, ethics, and spirituality, deepening our understanding of existence, the purpose of life, and our relationship with God. Therefore, it can be said that aesthetic theology provides a suitable platform for spiritual education, strengthening moral insight, and deepening the lived experience of faith; provided that its theoretical and practical challenges are properly identified and managed. This field still requires more extensive research so that it can achieve a new and effective understanding of faith, ethics, and beauty in interaction with art, religion, and society. در بررسی کاربست‌های الهیات زیبایی‌شناسی در حیطه‌های اخلاقی و معنوی، می‌توان به چندین جنبۀ مهم اشاره کرد که نشان‌دهندۀ ارتباط عمیق بین زیبایی، اخلاق و معنویت است. زیبایی‌شناسی به عنوان شاخه‌ای از فلسفه، ماهیت زیبایی و سلیقه را مطالعه می‌کند و در این راستا، مفاهیمی عمیق‌تر همچون حقیقت، عشق و خدا را نیز در بر می‌گیرد. کاربست‌های اخلاقی الهیات زیبایی‌شناسی چگونگی تأثیر زیبایی بر رفتار انسانی و تصمیم‌گیری‌های اخلاقی را بررسی می‌کند. بسیاری از فیلسوفان باور دارند زیبایی می‌تواند به عنوان معیاری برای ارزیابی خوبی‌ها و بدی‌ها عمل کند. برای مثال، برخی زیبایی را با خوبی اخلاقی مرتبط می‌دانند و معتقد هستند تجربۀ زیبایی می‌تواند انگیزه‌ای برای رفتارهای اخلاقی باشد. از سوی دیگر، حیطۀ معنوی الهیات زیبایی‌شناسی نیز نقشی مهم در شکل‌دهی به تجربیات دینی و معنوی انسان دارد. هنر و زیبایی در بسیاری از فرهنگ‌ها به عنوان ابزاری برای نزدیک‌شدن به خداوند و درک عمیق‌تر از وجود بشری تلقی می‌شود. این ارتباطات می‌تواند منجر به شکل‌گیری ارزش‌های معنوی و ارتقای روحیۀ انسانی شود. به نظر می‌رسد بررسی این کاربست‌ها نشان می‌دهد چگونه زیبایی نه فقط به عنوان یک مفهوم هنری، بلکه به عنوان یک نیروی اخلاقی و معنوی در زندگی انسان‌ها عمل می‌کند. این ارتباطات عمیق میان زیبایی، اخلاق و معنویت، زمینه‌ساز بحث‌هایی گسترده‌ در حوزۀ فلسفه و الهیات است که نیازمند توجه بیشتری است.

https://coth.ui.ac.ir/article_29619_d95d1acba9c11b9fd02c2a0ffda712da.pdf

دانشگاه اصفهان الهیات تطبیقی 2008-9651 17 1 2026 03 21 From Descent to Transcendence: A Comparative Study of the Mystical Views of Boehme and Ibn Arabi on the Fall of Adam and Its Role in Education and Spiritual Wayfaring از هبوط تا تعالی: بررسی مقایسه‌ای دیدگاه‌های عرفانی بومه و ابن‌عربی در باب هبوط آدم و نقش آن در تربیت و سلوک معنوی 89 114 29839 10.22108/coth.2025.146149.2016 FA محسن گلپایگانی استادیار گروه فلسفه و کلام اسلامی، دانشکده الهیات و معارف اهل البیت (ع)، دانشگاه اصفهان، اصفهان، ایران. سید محمدحسین میردامادی استادیار گروه فلسفه و کلام اسلامی، دانشکده الهیات و معارف اهل البیت (ع)، دانشگاه اصفهان، اصفهان، ایران. Journal Article 2025 08 03 This research presents a comparative analysis of the concept of "human descent" (Hebut) in the mystical systems of Jacob Boehme, the German Christian mystic, and Ibn Arabi, the Andalusian Muslim mystic. The study interprets descent not merely as a historical event but as an ontological and spiritual reality pivotal to the process of human transcendence. Utilizing a qualitative, descriptive, and analytical-interpretative method based on the primary texts of both thinkers, the findings reveal that both view descent as a necessary stage for human evolution and the actualization of inner potentials. Boehme attributes the descent to Adam's lack of divine knowledge, unfamiliarity with evil, and desire to experience multiplicity, occurring through the projection of imagination and separation from primordial unity. Conversely, Ibn Arabi sees it as a stage for realizing the station of vicegerency (Khilafah) and actualizing the Divine Names, which is impossible without entering the world of multiplicity. A key innovation of this article is its analysis of the concept of a "second descent", interpreted in both traditions as a disconnection from inner vision and neglect of divine truth. Ultimately, the article provides a pedagogical model where human entry into the world, with all its limitations, is considered a ground for cultivating knowledge, experiencing divine love, and consciously returning to the station of proximity to God. Keywords: Jacob Boehme, Ibn Arabi, Descent (Hobut), Spiritual Education, Spiritual Wayfaring (Suluk). Introduction In the age of globalization, interfaith dialogue has become essential. This study employs a sympathetic and overlapping research approach, focusing on spiritual, moral, and human commonalities while viewing interpretive differences as opportunities for deepening mutual understanding. Jacob Boehme, a seminal figure in Protestant mysticism, and Ibn Arabi, the "Greatest Master" of Islamic mysticism, developed profound cosmological models despite emerging from different religious contexts. Although Boehme had no direct knowledge of Islamic mysticism, fundamental concepts in their thought—such as theophany, the unity of existence, the perfect human, and the struggle between light and darkness—share significant similarities (Weeks, 1991, pp. 10-15). Both systems view the world as a theatre for divine manifestation. A central commonality is the concept of the Perfect Man (al-Insān al-Kāmil), who, for Ibn Arabi, is the comprehensive manifestation of God's names (Ibn Arabi, 1994, p. 256; Corbin, 2002, p. 98), and for Boehme, is the balanced embodiment of the "Word of God" within the conflicting forces of existence (Weeks, 1991, p. 102). The article aims to fill a scholarly gap, as no prior work has directly compared these two mystics' views on descent. Materials and Methods This research adopts a qualitative methodology that is descriptive and analytical-interpretative. The primary materials are the original texts of both thinkers: Ibn Arabi:Al-Futūḥāt al-Makkiyya (The Meccan Illuminations) and Fuṣūṣ al-Ḥikam (The Bezels of Wisdom). Jacob Boehme:Works including Aurora, Mysterium Magnum, The Three Principles of the Divine Essence, and others as listed in the references. The analysis involves a close reading of these texts to extract and explain key concepts, employing a comparative approach that seeks maximum complementarity between the two systems. Research Findings The analysis yielded several key findings organized around the themes of the descent: Reasons for the Descent Boehme:The descent was caused by 1) Adam's lack of knowledge of God, 2) his inability to know good without experiencing evil, and 3) his spirit's need to achieve the "birth of the Son" within itself through the complete surrender of his will to God (Boehme, 1910, Ch. 9.13, 15, 26.16). Ibn Arabi:The descent was necessary for 1) the actualization of God's names and attributes within the human form, 2) the realization of human vicegerency on Earth, and 3) self-knowledge, which is the prerequisite for knowing God (Ibn Arabi, 1994, Vol. 2/135; Vol. 3/267; Ibn Arabi, 1946, p. 51). Comparison:Both see descent as necessary for human completion. Boehme emphasizes a cognitive flaw, while Ibn Arabi stresses an ontological purpose. The Stages of Descent The First Descent: Boehme:An internal fall where Adam's innate imagination and desire for multiplicity awaken his earthly nature (Boehme, 2009, Ch. 17.34). Ibn Arabi:A "compositional descent" from the spiritual world to the realm of nature (mulk), essential for the manifestation of divine names (Ibn Arabi, 1946, p. 52). Adam’s Error & The Tree: Boehme:A mistake in judgment; he acted on his desire for experiential knowledge prematurely, leading to separation from Sophia (Boehme, 2010, Ch. 6.33; Peckler, 2009, p. 97). Ibn Arabi:Not a moral error but a divine decree; symbolizes the transition from synthetic knowledge (al-‘ilm al-ijmālī) to detailed knowledge (al-‘ilm al-tafṣīlī) (Ibn Arabi, 1994, Vol. 1/120). The Second Descent: Boehme:A "deep sleep", representing a surrender to the earthly realm to prevent Adam from fully becoming a devil (Boehme, 2013, Ch. 17.21). Ibn Arabi:A spiritual decline and return to the veils of the ego, a dangerous "internal apostasy" (Ibn Arabi, 1994, Vol. 4/311). The Role of Eve and Satan Eve: Boehme:Adam's equal and potential savior, preventing a worse fall (Boehme, 2011a, Ch. 17.21). Ibn Arabi:A mirror for man to understand himself and divine beauty (Ibn Arabi, 1994, Vol. 1/123-124). Satan: Boehme:Motivated by jealousy; deceived by mixing truth and falsehood (Boehme, 2009, Ch. 20.16). Ibn Arabi:A manifestation of divine will necessary for fulfilling Adam's vicegerency (Ibn Arabi, 1946, p. 53). Consequences of the Fall Negative Consequences: Boehme:The body became earthly and subject to death; senses and will became animalistic; the divine idea was deactivated; evil traits entered; procreation became animalistic and a result of the Fall (Boehme, 1910, ch.10.7; 2010, ch.7.6; 1653, ch.1.44; 2012, ch.1.6, ch.7.3,4; 2009, ch.20.28; 2018, ch.1.4; 2009, ch.28.5, ch.71.31; 2011a, ch.1.8,12). Ibn Arabi:Distance from the Divine Presences; affliction with the commanding self (nafs al-ammārah); limitation of presential knowledge (ilm al-hudūrī); subjection to time and space; procreation subjected to natural laws (Ibn Arabi, 1994, Vol. 2/235; Ibn Arabi, 1946, p. 52, 72; Ibn Arabi, 1994, Vol. 3/41,179). Positive Consequences: Boehme:Prevention of a complete demonic fall and the possibility of return to the original state (Boehme, 1910, ch.26.2; 1919, ch.7.19; 2011b, ch.26.2; 1910, p.10). Ibn Arabi:Possibility of the manifestation of all Divine Names; possibility of conscious return to God; manifestation of Divine Love; possibility of true servitude (ubūdiyyah) (Ibn Arabi, 1994, Vol. 2/269; Ibn Arabi, 1946, Adam Chapter; Ibn Arabi, 1994, Vol. 3/112; Ibn Arabi, 1946, Adam Chapter). The Educative Role of the Fall The fall is a master plan for human perfection, providing the grounds for growth through earthly experience. The first fall represents initial familiarity with the earthly world, where imagination transforms summary knowledge into detailed knowledge. Engagement with multiplicities must not cause neglect of one's heavenly aspect. The key to salvation is following divine guidance (Sharia) after receiving God's "words" (Bagharah/37-38). Conclusion:Entering the earth is both a threat (enslavement to desire, forgetfulness) and an opportunity (using earthly life for heavenly knowledge, becoming a link between creation and command). Discussion of Results and Conclusions The current comparative discussion reveals profound structural similarities alongside doctrinal differences: Shared Ontology:Both mystics frame descent as a necessary ontological process within a journey from Unity → Multiplicity → Conscious Return to Unity. The Perfect Human:The goal of descent is the realization of the Perfect Human, who balances and manifests all divine attributes. Two Descents:The distinction between a necessary first descent (into materiality) and a dangerous second descent (into spiritual neglect) is a key innovative finding of this study. Symbolic Interpretation:Central elements (Tree, Eve, Satan) are interpreted symbolically and ontologically rather than literally or merely morally. Divergence on "Error":The main divergence lies in interpreting Adam's act: Boehme sees a willful error, while Ibn Arabi sees a divine predestination. Spiritual Pedagogy:The article concludes by proposing a unified model for spiritual education (tarbiyat). Descent provides the field for spiritual growth where engagement with worldly multiplicities, temptations, and beauty—if guided by divine law and remembrance—becomes the means for self-knowledge and ultimate transcendence. The earthly journey is a blend of threat (succumbing to ego) and opportunity (using the world as a mirror for God). پژوهش حاضر به روش تحقیقِ کیفی(توصیفی) و تحلیلی- تفسیری، با تحلیل متون اصلی و تبیین مفاهیم کلیدی، و رویکرد تطبیق و تکمیل‌کنندگی حداکثری، به بررسی مفهوم و جایگاه «هبوط انسان» در نظام عرفانی یاکوب بومه، عارف مسیحی و ابن‌عربی، عارف مسلمان، می‌پردازد. یافته‌ها نشان می‌دهند که هبوط نه صرفاً یک رویداد تاریخی، بلکه به‌مثابه واقعیتی هستی‌شناختی و سلوکی تفسیر شده که نقشی کلیدی در تعالی انسان ایفا می‌کند. هر دو متفکر، هبوط را لازمه سیر تکاملی انسان و ظهور استعدادهای باطنی او می‌دانند. بومه، هبوط را ناشی از عدم معرفت آدم به خدا، ناآشنایی با شر و تمایل به تجربه کثرات می‌داند که در قالب فرافکنی خیال و جدایی از وحدت اولیه رخ می‌دهد. در مقابل، ابن‌عربی آن را مرحله‌ای از تحقق مقام خلافت و فعلیت‌بخشی اسمای الهی می‌داند که بدون ورود به عالم کثرات امکان‌پذیر نیست. در هر دو دیدگاه، هبوط نه گناه، بلکه ضرورت هستی‌شناختی برای وصول به کمال است. یکی از نوآوری‌های مقاله، تحلیل مفهوم «هبوط دوم» است که در آثار هر دو متفکر به معنای انقطاع از شهود باطنی و غفلت از حقیقت الهی تعبیر شده است. درنهایت، با تفسیر تربیتی و سلوکی از هبوط، مقاله الگویی ارائه می‌دهد که در آن، ورود انسان به دنیا با همه محدودیت‌هایش، بستری برای رشد معرفت، تجربه عشق الهی و بازگشت آگاهانه به مقام قرب تلقی می‌شود.

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