Abstract This paper brings together ethnography as practice research, and theology as experiential theory, towards an ontological interdisciplinary understanding of relational personhood on Mount Athos. The first part of the paper consists of ethnographic data gathered from the field, approaching monastic life as a rite of passage to heaven, and using the anthropological discourse of the “sacred” to represent and interpret this passage in sociological and moral terms. The second part of the essay expands on this empirical material by following the two “fundamental” elements of personhood, Freedom and Otherness, in the respective Christological discourses of Zizioulas and Yannaras. The aim of the second part is to ontologically expand on the experience of relational personhood by approaching theology as a kind of practice [“theoro” as “I-see-God” via practices of faith] that takes us to deeper levels of understanding of being and becoming, in relation both to the invisible God and the visible, material World. In this context, the focus of the paper gradually moves from the Athonian landscape. informed by the energies of God that run through it, to Athonian personhood as defined by the personal and ontological relation of each monk to the landscape, which includes themselves, in an ontologically relational manner. As I argue, this relational ontology extends from the grace received in everyday practices by all the monks to the charismatic personalities, whose individual agency and freedom from nature enabled them to change Athonian history and become emblems of the contemporary ideals of monastic life as a dialectical symbiosis within God and nature.

中文翻译：

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在阿陀斯山上的和尚：成为通过仪式的“圣母玛利亚花园”中关系修道院人格的本体论方法

摘要本文将人种学作为实践研究，将神学作为体验理论，将对阿索斯山的人际关系的本体论跨学科理解结合在一起。本文的第一部分包括从野外收集的人种学数据，将僧侣生活当作通向天堂的仪式，并使用“神圣”的人类学话语以社会学和道德术语来表示和解释这一经文。本文的第二部分在Zizioulas和Yannaras各自的基督教学论述中，遵循了人格的两个“基本”要素，即自由和他人，扩展了这一经验材料。第二部分的目的是通过将神学视为一种实践（通过信仰实践将“理论”称为“我见神”，这是一种实践），从本体论上扩展关系人的经验，这使我们对理解有更深层次的了解。就无形的上帝和有形的物质世界而言，存在和成为。在这种情况下，本文的重点逐渐从Athonian景观转移。通过神的能量，通过修道士的个人能力和本体论的关系，以本体论的关系方式定义了Athonian的人格。正如我所论证的那样，这种关系本体从所有修士在日常实践中所获得的恩典扩展到了具有超凡魅力的人格，