Orthodox Theology

In Dostoevsky’s 1869 novel, The Idiot, two characters mention an intriguing theory, which they both attribute to the eponymous spiritual hero, the Prince: the idea that “beauty will save the world.”  Since then, a long line of writers and thinkers have picked up on this grand and inspiring motto.  After all, who wouldn’t want to believe that beauty will save the world?  Yet few people have tried to work out exactly what that might entail.

One of the most important figures to have taken up this challenge is Sergeii Bulgakov—philosopher, economist, politician, theologian, and priest.  Bulgakov quotes this phrase in at least four different works spanning the major phases of his mature intellectual career: Philosophy of Economy (1912), The Unfading Light (1917), the essay “Beauty and Art” (1934), and The Comforter (1936).  For Bulgakov, this declaration represents the crystallization of an all-encompassing vision for society, a cosmic process of material and metaphysical redemption analogous to individual salvation.  Through it, Bulgakov underlines the continuity between political aims and theological means, with beauty as the pivot. 

In this paper, I consider the role of the aesthetic principle of beauty in Bulgakov’s political theology.  I focus on two dogmatic works of the 1930s: a treatise, The Comforter, and an essay, “Religion and Art,” drawing on a sermon from the same period, entitled “Social Teaching in Modern Russian Orthodox Theology” to clarify key points in his political theology.  I discuss how Bulgakov’s aesthetic notion of Christian humanism enables him to petition for the transfiguration of society and reform of its unjust structures while steering a political theological course between Marxist positivism and Christian apathy.  Furthermore, I argue that the beauty at the core of his conceptual framework enables him to hold together history and eschatology, human freedom and divine sovereignty, in a theologically coherent theandric whole that nevertheless resists collapse into essentially atheistic “progress” or a pantheistic cosmology.  I conclude by posing a question about the possible role of beauty as a functional substitute for Sophia for theologians adapting Bulgakov’s brand of Christian humanism.

History shows that a commitment to solus Christus is based upon Scripture and the earliest Christian documents. Commitment to this doctrine was lost, though, after extra-biblical and traditional elements entered the church and became authoritative. The Reformers, on the other hand, understood that these traditions were simply the traditions of men. A commitment to the authority of Scripture for faith and practice resulted in a commitment to salvation mediated by Christ alone. The result is that God receives all of the glory for salvation since it is sought solely through His Son.

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta; 200).

Geopolitical change at the start of the 20th century wrought significant change to the study of theology. After the Russian Revolution, exiled intellectuals found their way to the West and connected with like-minded scholars. One of these was Sergius Bulgakov, whose life was particularly complex: beginning as a Marxist and later returning to Orthodox Christianity, he became one of the most prominent, and contentious, theologians of the Russian diaspora. He forged ecumenical connections, including with the Fellowship of St Alban and St. Sergius. Traditionally, scholars have categorised him with the so-called “Russian School”, largely due to his sophiology. But scholars have come to question the accuracy of this categorisation. For example, Andrew Louth has proposed that Bulgakov be regarded as a theologian of the eucharist. Consideration of period documents confirms Bulgakov’s eucharistic consciousness, especially with ecumenism, corroborating Louth’s hypothesis. More research is justified into an important direction in the study of Russian diaspora theology.

Careful attention to the biblical text and to St Maximus inspire human beings to revalue creation, their home and not long for its destruction but for its redemption alongside the redemption of the children of God. It is only through the contemplation of the Logos that humans can discern the creation as a sacramental means through which humans can encounter the power of the resurrection that leads them deeper and deeper into the divine nature.

This essay was published in The Bible and Early Trinitarian Theology, edited by Christopher A. Beeley and Mark E. Weedman, for the CUAP Studies in Early Christianity (Washington DC: Catholic University of America Press, 2018); this is the uncorrected proofs. Exploring the humanity and divinity of Jesus, the Son's relation to the Father, and the agency of the Holy Spirit, it is one of five essays suggesting Johannine contributions to trinitarian discussions in the early church.

La nascita di Cristo ha sconvolto la storia dell’umanità con l’idea che un Dio, nel pensiero delle grandi religioni trascendente e diverso, può diventare un uomo come gli altri. La teologia e l’arte, la liturgia e la pietà hanno dato ampio spazio al dogma cardine del cristianesimo. A un mondo che a tutte le latitudini celebra ormai il Natale come una festa di cui spesso dimentica, o addirittura ignora, il significato originario, si contrappone il plurisecolare discorso per immagini dell’arte cristiana. Il volume riflette sul tema spaziando tra la solenne iconografia degli Orienti cristiani e i capolavori dell’Occidente. La più antica immagine raffigurata risale al IV secolo e la più recente al 1975. Ogni opera è riprodotta a piena pagina, arricchita da un commento descrittivo, che valorizza il contesto storico, le risorse dell’esegesi e i commenti patristici, oltre alla storia dell’arte e della teologia. I due autori, un’équipe consolidata sui rispettivi temi e che collabora su svariati progetti, si sono impegnati per rendere la scoperta sulla natività di Cristo nell’arte un affascinante viaggio tra estetica e teologia.

ISBN 978-606-37-0372-0

Acest amplu proiect de cercetare, pe care autorul îl propune cititorilor săi, dorește surprinderea unei perioade controversate din punct de vedere istoric și zbuciumate din punct de vedere eclezial, respectiv perioada secolelor XIX-XX, reprezentând, mai ales în Țările Române, nu doar pentru dreptul canonic ortodox, ci și pentru alte discipline teologice momentul apariției lor ca științe teologice, moment ce necesita un sistem, o doctrină, o viziune unitară, dar mai ales o identitate. Trebuie să precizăm, de asemenea, că există, din păcate, puține abordări ortodoxe care să chestioneze tocmai această natură a disciplinelor teologice. Din dorința de a depăși această polarizare a teologiei ortodoxe, autorul a ales această temă din mai multe motive. În primul rând, studierea problemei naturii dreptului canonic și a canoanelor poate reprezenta, după cum arată autorul, o cheie de dialog inter-ortodox și inter-ecumenic.

The Orthodox Church celebrated in Crete (2016) the  "Holy and Great Council" in which a renewed and holistic approach on mission and evangelism was confirmed, in accordance to the challenges of the modern pluralistic and globalized societies. The Council declared solemnly that the mission is in the first place the proclamation in history of the eschaton, which in its turn is a visible sign of and a participation in the Kingdom of God. Mission reflects God’s hypostasis – the way in He exists as a perfect unity and communion of Persons. Along with this theological truth, the Church embraces the sacrificial and diaconal ethos of Christ who reconciled in Himself the whole human gender, which implies that the »others« and »those outside« are partners, and not simply objects, of the evangelism. Such universal breath of the missio Dei means that the gifts that He offered to humanity (peace, justice, righteousness) need the human synergy and the collaboration between the Orthodox and the faithful of different church traditions and religions, and even with all "people of good will".

This paper covers the Pentecostal experience and theology of the Holy Spirit in comparison to Orthodox trinitarian theology, anthropology and spirituality with regard to aspects of doctrine, sacraments, spiritual practise and ecumenical dialogue. Cultural factors are taken into view such as African traditional culture, religion and philosophy as formative background of Pentecostalism, with the concepts of "spiritual power", "life force" and practises of spiritual trance in particular. Likewise common ground of Pentecostalism with Orthodoxy in view of Western Enlightenment rationalism is taken into view.
This essay is the revised edition of a paper presented in partial fulfilment of the requirements for a doctoral dissertation at the UNESCO Chair of Interreligious and Intercultural Studies, at the University of Bucharest

Father Professor Ion Bria is one of the most important theologians of the Romanian Orthodox Church. Among other numerous works, this Explanatory Dictionary of Orthodox Theology is an exhaustive treasure of Orthodox theological information, so useful to all the people interested in theology.

Traducere din limba greacă de Ierom. Agapie Corbu, Ed. Sf. Nectarie, Arad, 2016

Această carte transcrie rezumativ predarea prin viu grai a vieţii monahale trăite de autor alături de Gheron Iosif Isihastul. Învăţătura orală a acestuia a fost esenţializată de Gheronda Iosif Vatopedinul în densele capitole care alcătuiesc volumul de faţă. În acest sens, aici găsim liniile principale ale învăţăturii Bătrânului Mănăstirii Vatopedului, testamentul său duhovnicesc, chintesenţa unei gândiri filocalice contemporane, formate din experienţă şi adăpate la izvoarele primenitoare ale marilor Părinţi duhovniceşti din toate vremurile. Toate atributele care pot fi acordate acestei scrieri se sintetizează într-o singură expresie: cuget patristic.

This study explores common ground and affinities between Christian Orthodoxy and Pentecostalism in theology, spirituality, cosmology, anthropology and the understanding of rites and sacraments. The focus is on the understanding and perception of the Holy Spirit, with regard to spiritual experience, personal transformation and the life of the Church. It also reflects on the African religious heritage of Christianity in the formation of these forms of spiritual experience and expression. The role and development of African Instituted Churches is taken into view, aware of their common heritage with Pentecostalism and of their distinctness. The context of ecumenical exchange between Pentecostalism and the Roman Catholic Church and Orthodox Churches in the 20th century is considered as background for the realization of convergences. The growing awareness in both Pentecostalism and Orthodoxy of their common ground, based in the hermeneutics and spirituality of early Christianity is recognized and recommended as field for further engagement. The common affirmation of both Churches of a spiritual world view in contrast to the positivistic ‘naturalistic’ world view of secular Enlightenment – as distinct from the spiritual branch of Enlightenment in which Pentecostalism is rooted through Pietism – is recognized as common ground for mutual understanding and critical difference to mainstream Western secularism. This study thus aims at fostering a better mutual understanding of Pentecostal and Orthodox Churches and of their epistemological agreements with regard to the challenges of secular cultures.

The book covers a very complex period of the apologetic doctrine of the Orthodox Church. In this concerne, our research direction trys to follow the historical and also the dogmatical background. We had in mind the words of our Lord Jesus Christ: "I am the way, the truth and the life" (John 14, 6).

This essay presents a critical review of Schmemann's liturgical legacy and outlines a proposal for renewing his liturgical theology. Following a brief introduction, the essay examines the state of the Eucharistic revival attributed to Schmemann by looking at the state of liturgical practice in the Orthodox Church, with special emphasis on America. The essay then looks develops the core of Schmemann's legacy and asserts that his application of Eucharistic revival was aimed to renew ordinary parish life, a pastoral project related to his efforts in establishing an autocephalous Church in America. The penultimate section of the essay addresses a crucial problem: the tendency to evaluate liturgical reform by observing the forms of ritual practice. This component of the essay's argument states that limiting evaluation to observation of ritual forms promotes the proliferation of subjective views that privilege one or another liturgical style on the basis of aesthetical preference. Here, we will explore the complexities of liturgy as the bearer of multiple ecclesial identities as a problem interrupting the process of renewing Church life, with attention to Schmemann's liturgical eschatology. The agenda for renewing Schmemann's liturgical legacy concludes the essay. In this section, we will outline an agenda for restoring liturgical renewal by outlining the steps required and obstacles that need to be confronted in the twenty-first century milieu. Outline of the essay:

In the biblical theophanies of Isaiah 6 and Daniel 3, divine condescension and human ascent constitute reciprocal ecstatic moves towards a divine–human encounter. The christological interpretation, widespread in early Christian reception history, further discerns in Isaiah 6 and Daniel 3 an anticipation of the radical condescension of the Logos-made-human and, conversely, an anticipation of the deifying ascent of humanity in Christ. Finally, the early Christian reading of Isaiah 6 and Daniel 3 as ‘christophanies’ – that is, as manifestations of the Logos-to-be-incarnate – also allows us a glimpse into the performative aspect and experiential claims of early Christian exegesis, broadly construed to also incorporate hymnography, iconography and ritual.

Rome and Constantinople were the main Christian centers of the first millennium. In spite of the many tensions only temporarily they broke the relations. In 1054 the clash was more serious (with reciprocal excommunications), although the schism became real only after the sack of Constantinople in 1204. The attempts of reunion in 1274 and 1439 (Council of Florence) did not have success, because the Easterners were compelled to dialogue by the historical dramatic situation of the Eastern Empire.

DEATH AND THE INTERMEDIATE STATE: COMPARISON OF THE ROMAN CATHOLIC, ORTHODOX, AND PROTESTANT DOCTRINAL VIEWS ABOUT THE CHRISTIAN’S ETERNAL STATE

PAPER TYPE:  Synthesis and Expository

THESIS STATEMENT:  The study will contrast and compare Roman Catholic, Eastern Orthodox, and Protestant doctrines concerning death and the intermediate state, with the purpose of understanding what happens to the soul upon death, the intermediate state, the resurrection of the body, and how its implications affect the way we live our lives in preparation for our eternal life. 

ABSTRACT:  Death is as much a part of life as life itself.  One day, everyone will die, and until that day, most will encounter the death of a friend or a loved one.  For unbelievers, death is tragic, and yet for Christians, death is the servant who ushers us into God’s presence.  However, erroneous beliefs abound to the point of superstition.  In Kallistos Ware’s article, ‘One body in Christ’: Death and the communion of the saints, he described how little the immanence of death is discussed in Western churches and how we should instead discuss it as a vital part of life, rather than something that hits us when we least expect it. 

When Christians fail to properly understand death, the intermediate state, and the resurrection to come, it minimizes the missional impact of the church on our culture.  In N.T. Wright’s book, Surprised by Hope: Rethinking Heaven, the Resurrection, and the Mission of the Church, Wright explains the importance of understanding the resurrection in such a way that it influences the way we live in the body and propels us to a greater emphasis on building the Kingdom. 

Different theological views abound when the intermediate state is compared between the Roman Catholic, Orthodox, and Protestant faiths.  Roman Catholicism teaches Purgatory as the state where the souls are purged from venial sins. Alan Schreck’s book, Basics of the Faith: A Catholic Catechism describes the purging process, not as a second chance, but as an exercise of God’s infinite mercy.  Richard P. McBrien’s book, Catholicism, explains the doctrine from Scripture and its development from its patristic roots. 

Kallistos Ware’s book, The Orthodox Way, describes “A journey into the infinite” (Ware, 137) and how this concept befuddles our “fallen imagination” (Ibid.).  Constantine N. Tsirpanlis, Introduction to Eastern Patristic Thought and Orthodox Theology, argues against the doctrine of Purgatory outright, claiming that no eastern or western patristic father taught the this doctrine. 

From an Anglican Protestant perspective, Wright described paradise as the Christian’s state of blissful rest, but not sleep, but in a state of conscious presence with Christ, awaiting the final resurrection.  What we believe about the resurrection, ought to shape the way that we view the mission of the church and the manner in which we live in the body until we meet the Lord Jesus Christ in the veil of death.  Death is the servant who ushers us into the very presence of Christ and is nothing to fear.

This paper, also now Chapter One of the Book, "God Psychology & Faith in Dialogue," explores some of the psychological implications of The Fall. Whereas the church typically addresses the theological implications of The Fall, I examine some of the psychological problems related to mankind's condition after the Fall. Primal separation anxiety and problems managing dependence on a Creator, early psychological development, Milton's "Paradise Lost" and "Paradise Regained" along with John Zizioulas' theological perspective of otherness are also discussed.

The primary purpose of this article is to analyze the government-debt crisis in Greece between 2008 and 2015 from a historical and psychological perspective, utilizing Jungian theory of archetypes. Thus, the proposed archetypes, responsible for the internal and external culture clashes, are the Intellectual, the Merchant, and the Patriarch. The secondary purpose of this article is to draw an analogy between the happenings of the Greek government-debt crisis and the current chaos of coronavirus era and offer several lessons that may help to change the course of the history, or at least individual perception of it.

This is the first of several discourses for all intellectuals about dogma, mental expansion and the liberation of intellect.  “For intellectuals, spiritual progress is always delayed, and the reason is this – that their intellectual body goes on increasing,” according to P. R. Sarkar, “but for want of the apexed mentality, the goal remains far away. But when the intellectual body is highly enlarged, it is sure to become one with the Macrocosm. And when this enlarged ectoplasmic structure becomes one with the Cosmic ectoplasmic structure, certainly a person will feel his oneness with the Supreme.” P. R. Sarkar, (1921-1990), was a spiritual teacher (also known as Shrii Shrii Anandamurti) in the tradition of Shiva and Krishna, who founded Renaissance Universal to promote a new global renaissance, and who founded the socio-spiritual movement Ananda Marga (“the Path of Bliss”).  –  Richard Gauthier, Department of Chemistry and Physics, Santa Rosa Junior College, Santa Rosa, California, USA, May 6, 2021.

הקהילה החרדית בישראל עוברת שינויים משמעותיים בעשורים האחרונים במגוון תחומים. שינויים אלה משפיעים על מעמדן של נשים בקהילה, על סוגי המטרות שנשים מציבות לעצמן, ועל הדרכים המגוונות בהן הן פועלות למען השגת מטרותיהן. במאמר הנוכחי אנו בוחנות את השינויים הללו, תוך התמקדות בדרך בה הנשים מגבשות את תפיסותיהן ביחס לתעסוקה על משמעויותיה השונות, וביחס לאופן שהן מתארות את מה שמכונה בספרות 'הנשיות הביתית' (Domestic Femininity) בדרכים שלא יפגעו ב"אידיאל החרדי" באופן מהותי. להבדיל ממחקרים הנוטים לחקור את תהליך יציאתן של נשים אלה לשוק העבודה הישראלי החילוני, והאופן שהן מתמודדות עם היציאה לסביבה החילונית, במאמר אנו בוחרות להתמקד בזירה אחרת, נוספת – זו של המעבר בין העבודה לבין התחום הביתי – מעבר שבו ניתן לבחון ייצוגים חדשניים של סוכנות של נשים השייכות לקבוצות דתיות שמרניות. המאמר שואף לתרום להבנה רחבה של הדרך בה נשים דתיות מבטאות סוכנות (Agency) תוך כדי היצמדות למבנה הפטריארכלי הדתי. בהתבסס על סדרה של ראיונות קבוצתיים עם נשים חרדיות, המאמר בוחן את הדרכים בהן נשים אלה מתארות את חוויותיהן במבנים המגדריים המשתנים ובמרחבים של החברה החרדית. בהתמקדות בניתוח של סוכנות בהקשר של שינוי במנהגים הפטריארכליים, המאמר תורם להבנת תפקידן של נשים בקידום שינוי בקהילות דתיות שמרניות. הניתוח מדגיש את הדרכים בהן נשים חוצות ובונות גבולות בין הביתי והציבורי, בין הבית והעבודה, וכן את הדרכים בהן הן ממשיגות ומגדירות יחסי כוח מגדריים בתוך הקהילה שלהן, בתוך הבתים שלהן ובינן לבין עצמן.

https://6ec31fed-8373-4ae5-aafb-90b0522db660.usrfiles.com/ugd/6ec31f_d775ca0e49344e60b26f5ff0162f4525.pdf

Niniejsza praca ma na celu przedstawienie teorii mitotwórczej J. R. R. Tolkiena, z perspektywy jej wymiaru duchowego. Od czasów antycznych teorie, tudzież filozofie, opierały się na myśleniu abstrakcyjnym i miały za zadanie wyjaśnienie ówczesnemu człowiekowi otaczającej go rzeczywistości. Nie inaczej było z Tolkienowską teorią, na potrzebę której ukuł swój termin Mitopoeia. „Duchowy wymiar Tolkienowskiej Teorii Mitotwórczej” – tłumacząc tytuł tej pracy na język Polski – przekłada się na wiele sfer życia Tolkiena. Pierwsza z tych płaszczyzn, to przypisywany mu przez niektórych krytyków program filozoficzny. Na tym wymiarze skupia się pierwszy rozdział tej pracy: „The Philosophical Disenchantment.” Jednak jak sugeruje tytuł, stanowi on zaledwie tło wszelkich dalszych poszukiwań, gdyż oferuje badaczom Tolkienowskiej myśli jedynie jej racjonalizację i demitologizację. Życiowa pasja Tolkiena, filologia komparatywna, daje wystarczające zrozumienie jego fenomenu, a przynajmniej zdaniem kilku krytyków. Niezaprzeczalnie stanowiła ona inspirację, a zarazem była narzędziem, którego Tolkien użył podług swej ogromnej wiedzy z zakresu językoznawstwa. Pomimo, iż w tej pracy „Comparative Philology” jest omawiana w drugiej kolejności, to właśnie ta dyscyplina była źródłem znajomości filozofii u Tolkiena. Podążając krokami Tolkieniany nie można jednak na tym poprzestać. Trzeci wymiar, jakże metafizyczny i filozoficzny w swych założeniach i implikacjach to odkrycie Owena Barfielda, znajomego Tolkiena. Barfield odkrył Teorię „Jedności Semantycznej,” co Tolkienowi przyszło łatwo przyjąć do wiadomości: język jako narzędzie może również być transcendentny, ze względu na swe początki. Dla Tolkiena była to jedna z tych rzeczy, która pozwoliła mu uwierzyć w smoki. „Philological Philosophy: Let There Be Dragons” – jest zatem łącznikiem między dwoma światami. Jednakże Tolkien nie był byle fantastą, oderwanym od ziemi. Teoria Barfielda, obudziła w nim nadzieję. Pomimo to, tak jak każdy rozsądny i racjonalny człowiek Tolkien musiał dowiedzieć się, „czy to prawda.” Potrzebował czegoś, aby idee odnieść do nie tyle rzeczywistego doświadczenia, ile prawdy. Prawda, bowiem wyzwala. Mimo nieustannego negowania jego wiary, to właśnie ona umożliwiła mu dalsze rozważanie tych teorii. I nie da się inaczej wytłumaczyć jego mitotwórstwa, jak przez uznanie jego wiary. Miłości do Boga, która była tak głęboka, że aż sięgała wiedzy teologicznej. Tego, między innymi, tyczy ostatni rozdział tej pracy: „Myth Becomes Truth.”
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Ierom. As. dr. Vasile Bîrzu Modelul treimic şi eclesial al familiei, în Teologia ortodoxă în destin românesc, Omagiu în onoarea PC Pr. Prof. Univ. Dr. I. Moldovan la împlinirea a 80 de ani de viaţă, Ed. Andreiană, Sibiu, 2008. Provocările şi contestările instituţiei şi valorilor familiei ca celulă de bază a societăţii, proferate în epoca modernă de gânditori revoluţionari precum F. M. Voltaire, J. J. Rousseau, comunişti precum Karl Marx sau feminişti precum Bertrand Russell, etc, cu aplicarea lor succesivă în societate de diferite orânduiri şi regimuri politice şi sociale, au dus la erodarea şi chiar contestarea modelului tradiţional al familiei în societatea postmodernă şi postcreştină occidentală, dincolo de criza şi formele aberante propuse familiei (căsătorii monogame ale categoriilor de deviaţi sexuali), putându-se observa prin raportarea directă la aceste doctrine originare contestatare ale familiei, că, de fapt, contestat este modelul tradiţional patriarhal al familiei, afirmat de tradiţia religioasă şi de biserică, în speţă fiind de fapt contestată monarhia Tatălui ceresc – a divinităţii supreme pe care se reazămă familia. Dacă iluminiştii au promovat relativitatea moralei în numele toleranţei de toate felurile şi au contestat adevărurile dogmatice ale Bisericii înlocuindu-le cu cele de natură pozitivistă, raţională, ştiinţifică, etc, fapt ce a avut consecinţe imediate asupra stabilităţii şi sănătăţii familiei – în timpul lor familia a fost transformată într-o relaţie contractuală – , un gânditor ateu precum Karl Marx, aplicând teoria evoluţiei la societatea umană a clasificat familia, diferenţele sexuale, rolul de conducător al bărbatului, etc drept manifestări sociale vechi şi perimate bune de aruncat la rampa de gunoaie sociale şi chiar biologice a speciei umane. Conform lui femeile ar fi cu adevărat egale cu bărbaţii, mamele nu vor mai fi necesare, societatea devenind unitatea de bază însărcinată cu grija completă a copiilor, iar nu familia. Influenţa tatălui şi conducerea sa în familie vor dispărea. Centrele de îngrijire zilnică, practica avortului şi în familii numai mama, vor putea înlocui pe tatăl şi mediul atmosferei familiale. 1 Roadele fizice ale acestei doctrine diabolice au determinat colapsul sitemul de protecţie socială din Rusia Sovietică a anului 1940 când existau acolo aproximativ 7 milioane de copii orfani şi fără tată (în SUA exista actualmente datorită aceleiaşi politici facilitată de avocaţi şi judecători corupţi 11 sau 12 milioane de astfel de copii), forţând regimul sovietic la schimbarea politicii marxist-comuniste în domeniul familiei şi al natalităţii, iar consecinţele ideologice ale marxismului antifamilial pot fi urmărite la urmaşii socialişti ai comunismului, un Bertrand Russel afirmând franc, pe la 1929 că " Există o puternică forţă, care acţionează spre eliminarea tatălui. Aceasta este dorinţa femeilor pentru independenţă economică " 2 , că " femeile cu copii mici ar trebui să primească un salariu de la stat, cu condiţia dedicării lor faţă de grija de copiii lor " 3 , că " această îngrijire de către stat ar avea avantajul de a permite femeilor să aibă ele însele grijă 1 The Manifesto of the Communist Party, by Karl Marx and Friedrich Engels (1848/49),

[email protected] 12/17/2020 22:15 a12/p12 The Hope of God: Open Theism and God’s Knowledge of the Future(What God Does, Might, or Cannot Know about the Future)AbstractGen 22, Exod 32-34, 1 Samuel 15.10-34, 1 Kings 21.20-29, and Jeremiah 18.1-12 and26.1-6, 12-13, passages from two of the three divisions of the Hebrew Bible represent aworld view that assumes God does not know the future exhaustively, but rather hopes forcertain outcomes. These Scriptures show that God altered the election, blessing, or judgment that God had planned, or they announce that God will “change God’s mind” inresponse to human action. Thus, in the cases God’s plans depend on human response,they must be classified as God’s hopes. This in no way implies that God does not plan certain outcomes—and carry out them out, regardless of the actions of particular humans, because God is free to use
other
people if such plans require human cooperation. God’sfreedom is never restricted—even by God’s self. Although God is characterized as revealing the future in certain cases, usually these passages are conditional and always must be understood together with the many Scriptures that represent the hope of God in the people of God rather than God’s foreknowledge of the future as actual.

The Holy and Great Council of the Orthodox Church took place on Crete 19-26 June 2016, and the main sessions took place in a small Cretan village of Kolymbari. This remote destination concluded century-long journey of preparations and efforts, challenges and obstacles on the way towards the Council, which became an extraordinary event, although the Councils shall constitute natural order of the church’s decision-making process and serve as an expression of its unity.

Cyril lived in a Day when everyone was flocking to join the church. But he insisted that God required commitment and sincerity! By quoting many scriptures on the Old and New Testament, he insured that Baptism had the reverence and respect that it deserves. This is the 17th in 18 lectures that Baptismal Candidates (or catechumens) were required to attend during the 40 days preceding the great feast of Pasca (Easter) The Baptism of Water and the Baptism of the Holy Spirit (Anointing with holy oil) took place simultaneously, always on the eve of Easter Sunday: a tradition that continues today in the Eastern Orthodox Churches.

In this study Al-Faruqi presents the meaning and message of Islam to the wider world community. Key ‎elements of the faith are summarized and explained in an overall theme of seven parts consisting of 21 ‎chapters. Yet the chapters represent far more than a simple description of Muslim peoples and orthodox ‎practice. Al Faruqi was a great thinker, formidable in logic, and relished intellectual engagement on ‎every level, particularly when it came to Islam and other Faiths. And it is this unique reasoning process ‎that is reflected in this work, Al-Faruqi’s signature contribution, which not only expounds on Islam as ‎spiritual faith and action, but also on Islam the great experience.‎

26 декабря 2013 г. на заседании Священного синода Русской Православной Церкви был принят документ «Позиция Московского Патриархата по вопросу о первенстве во Вселенской Церкви». Вскоре после этого, 7 января 2014 г., на официальном сайте Константинопольской Церкви был опубликован «Ответ на “Позицию Московского Патриархата по вопросу о первенстве во Вселенской Церкви”», подписанный именем митрополита Прусского Елпидофора (Ламбриниадиса). Публикуемый ныне текст был написан в марте 2014 г., однако по ряду причин автор не смог тогда же придать его огласке. Сейчас, когда острота дискуссии относительно спала, автор все же решился опубликовать свои соображения уже не столько в целях полемики, сколько ради чисто академического интереса.