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This article presents an analysis of the complex interdependencies between the nature of regional confl icts, broader geopolitical projections and their implications for religious institutions in Ukraine, especially for the majority church in the country, the Ukrainian Orthodox Church. After a general introduction, the fi rst part analyzes certain Ukrainian and broader Eastern European geopolitical variables with the scope to demonstrate coercive mechanisms aimed to projecting power at regional levels. The fi rst chapter of part I presents some general geopolitical facts related with the Ukrainian confl ict. The second chapter deals with more specifi c geopolitical facts. It presents two examples of how big global actors play with geopolitical complexities. The third chapter presents a recent incident between Russia and Ukraine, which shows that the struggle for controlling the region of the Black Sea is ongoing. The second part deals with the autocephaly of the Ukrainian Orthodox Church and its immediate ecclesial and geopolitical implications. The fi rst chapter is aimed to provide evidence of interest for the problems we deal with in this article. The second chapter proves the important place and role played by religion in Ukraine. The third chapter explains the “Ukrainian issue” from an ecclesial perspective. The fourth chapter offers a short historical overview of six facts which determine the “Ukrainian issue” today. The fi fth chapter presents the recent events related to the granting of autocephaly to the newly established Ukrainian Orthodox Church which unites together two already existing Orthodox Churches in Ukraine (the Ukrainian Orthodox Church – Kiev Patriarchate and the Ukrainian Autonomous Orthodox Church.) Chapter six presents and analyzes the fi rst reactions of some Orthodox Churches to this decision. This article is concluded with some remarks.
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In this study we emphasize the great importance that Prof. Ion Bria’s work had onthe crystallization and development of an orthodox missionary theology in the secondhalf of the 20th century and beginning of the 21st century. Father Bria, since thelate 1970s and early 1980s of the last century, has attempted to develop a “genuineOrthodox missionary theology” that would bring refreshment and dynamism to thepastoral-missionary work of the Church. In this sense, he introduced the concept of“Liturgy after Divine Liturgy” as being organically related to the life and mission ofthe Church.Unlike other Romanian missionary theologians, Bria made a critique of theology, butdid not fall into the temptation of anti-sectarian theology. Denouncing any proselytism,he at the same time promoted a theology of openness to the Christian values ofany Christian tradition and confession.
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One of the biggest existential problems of contemporary man is the lack of communion,a problem that arises from the lack of interpersonal communication. Therefore, we canspeak about a real crisis of communication in the contemporary society. In order tounderstand the role and the importance of the Church for the sanctifi cation of the humanbeings, I will try to present the remarkable contribution of Father Dumitru Stăniloae tothe theology of communication and communion from an ecclesiological perspective,Father Stăniloae being also called the ”theologian of communion”
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This study deals with the objections against the authenticity of St. James’ Epistlebased on external evidence. We present the position of the Western and EasternChurch regarding this book, trying to show that the historical sources do not supportthe theories of pseudonimity but favour the traditional view that James, the brotherof the Lord, is its author.
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Following the logic of the Biblical governmental system, politics was not allowed tocontaminate religion; instead, like in other ancient states (Ugarit, Syria, Palestine),it simply had to consolidate national feeling and territorial belonging, based onwhich and within whose framework, the people could practise their faith in Yahweh,the Only God, in full freedom. For this very reason, the Leviathan proposed byThomas Hobbes does not have a correspondence in the Jewish-Christian world. Thebirth of a political system based on society voluntarily renouncing its most basicrights, established by God in the Torah, only for a utopian peace with civil securityblatantly contradicts the politics revealed by the Scriptures: Christian doctrinerequires abiding by political power and not showing an obedience that precedesspiritual corruption (Matthew 22, 21; Romans 13, 1-7; 1 Timothy 2, 1-3; Titus 3, 1-2;1 Peter 2, 13-17). This is precisely why, hoping to correct certain deviations that stillexist, we put forward an orthodox vision of theocracy – the sole form of governmentrevealed by God. In this context of Biblical theocracy, the Constitution of a statemust be based on the moral values of the Law of God; leaders must faithfully bow toGod and the rights of ordinary people, foreseen by the Torah – the Word of the Lord–, must be respected.
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This study is concern ed with the mission of the parish in the larger context of the Church's witness to Christ and His salvific work for all mankind. The parish is seen as a geographical and spiritual space where the priest performs liturgica! and pastoral-missionary activities, proposing a genuine Christian religious experience. The parish activity is carried out mainly on four levels: liturgica!, didactic, cultural and philantropic.
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The present study highlights the theological, cultural and social context of the interwar period in Romania. 1n this respect we will emphasize the influences of the Western theology in the structure of Orthodox theology and the awareness of the Romanian theologians about the importance ofthe Holy Fathers in the renewal of theology. At the same time, this study highlights the relevance of Orthodox theology for interwar culture and society, as well as three decisive achievements for the renewal of Orthodox Theology and Dogmatics in Romania: a) rediscovering Mystics; b) rediscovering Palamite theology; c) the translation of Philokalia and the awareness of its importance for the Orthodox Dogmatics. Father Dumitru Stăniloae's intuitions on patristic theology and Palamite theology in particular in the first half of the 20th century represent a tuming point for the dynamics and renewal of the Romanian Orthodox theology, a stage when it has begun to decisively eliminate the influences of Western theology - not only in a declarative way.
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By studying Homiletics, the theologian will understand that from the pulpit he will carry out and continue a fundamental mission of the Church, a mission started by the Holy Apostles and because ofthat he will always need new methods and ideas to convey the evangelical message. As an ideologist of the sermon, Father Chil ea lefi behind, for the homiletics literature, severa! studies of exceptional value. Father Chilea makes psychological analysis of remarkable finesse, unprecedented in the homiletic literature, highlighting that a good orator is he who adapts his discourse to his audience. The main purpose of a speech is not to demonstrate the speaker's intelligence or education, but rather to get a certain response from the listeners. Even though homiletic activity is placed among the arts, through the beauty of its contents and wording, it must not be seen as an art for the sake of art, but an art serving the purpose of the believers' redemption. At the pulpit, any interest in the beautiful, correct, attractive speech must not be pushed beyond the limits ofhomiletic rules. Listeners, in Father Sebastian Chilea's view, are not literary critics, but rather most of the time just ordinary people.
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The fundamental problem of understanding Augustine's dogma of grace is that of the relationship between grace and predestination. Predestination is the direct consequence of grace sovereignty. In BlessedAugustine's thinking, there is a privileged - we may say fundamental - the relationship between free will and grace, and this relationship is based on the work of prayer. Therefore, when Blessed Augustinespeaks or writes about grace, he understands ( almost always) the prayer that calledit and invoked grace, which means that in his doctrine, grace is not even completely free. Free will is called to work with grace through prayer. Affirming the primacy /pre-eminence I sovereignty of grace, Augustine insists on the importance of prayer that grace comes through and is maintained! The consciousness of its own fragility(including the will with its free will), prayer and hope exalted to God represents theright spiritual attitude proclaimed by Blessed Augustine.
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When we read the Old Testament we come across accounts of wars which are followed by numerous massacres. For a contemporary reader these scenes represent a great difficulty for understanding. One of the most difficult verses is Josh 6, 21 in which we read about the complete destruction of the whole population of the city of Jericho, children included. Every Christian asks themselves when reading those passages the same question: is it possible that God commanded that these crimes be carried out? How can we comprehend these verses in the context of a forgiving and suffering God in the New Testament? The topic of this paper is the interpretation of this and similar difficult verses. The author presumes that for this task only historical criticism can offer a satisfying interpretation. I will present in this paper a detailed philological analysis of Josh 6, 21 where this verse will be intertextually connected to many verses with the same termini and similar content. This will be followed by an exploration of the historical and literary context of this verse, including the chapter about its similarity with ancient oriental war reporting and war narrative. This will enable a clearer historical background for the interpretation of this verse, providing the possibility of several contexts for its reading and undertanding.
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By using the method of literary analysis the presented paper examines the role of the expression son of man (שנא רב) within the masoretic text of Daniel (7, 13). In the first part, the recognition of the performative framework of the examined expression, given by the structure and the historical context of Dan 7, leads to an essential question: whether the heavenly anthropomorphic apperance (שנא רבכ) functions as a symbol or reality within the plot of Dan 7 as a literary whole. As an answer to this question the relationship of the Son of man towards the Ancient of days and the People of the saints of the most High is respectively analysed in the following part. With the balanced use of synchronic and diachronic exegesis, a representative and corporative relationship of the divine appearance of the Son of Man towards the People of the saints of the most High is shown as a result. Both the literary characteristics of the seventh chapter and the noticed relationship are aimed to serve as a ground for further study of Dan 7 in the reception domain.
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The biblical texts should not be considered merely as the relicts from the past to which we are approaching with pietistic dreadfulness, but rather as the living Word of God that addresses all people of all epochs. The role of the Scriptures in the Church has always been to teach, to correct, and to prophesize. When a religion became a prescription, a community an institution, the Spirit transforms in the letter of Law, the biblical narratives are reactivated: “Remember then from what you have fallen, repent and do the works you did at first” (Rel 2, 5). Mercy to the others, the ethics of unconditioned love should not be suppressed through the humans’ tradition and religious prescripts, and must remain the “trademark” and the essence of the Christian message.
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This text is concerned with Severus of Antioch and his possible contributions for our understanding of the human personality. His ideas are seen in the context of his epoch. Within the framework of his Cathedral sermon no. 125 Severus of Antioch has developed a possible theological outline for one strictly Christian theory of the human personality. His theory of human personality if essentialy developemental. There are good reasons to argue that Severus of Antioch was first theortician of human’s personal developement. Main point of differentiation between human and divine person, within his discourse, is his insistance on the temporal nature of human personality. God is eternal. Man is temporal. God’s being is absolute and perfect. Man’s being is far from being perfect. Man is mortal. Temporality of the human existence implies necessity of individual developement. Developement can be seen as a progresive process of configurating the personality. Severus of Antioch is seen as a first theoretician of human’s personal developement, of the historicity of the human existence. His original insight implies that human personality is ontologically historic. Individuality comes from historicity. Peter is distinguished from Paul by the fact of their different past histories, although both sare the same generic humanity. Each person arises from his own historical situation and affects the world through his own independent operation or mode of being.
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The Macarian writings are not abstract theological treatises. They were most probably envisaged as instructions (lessons) for his disciples. Based (probably) on personal spiritual experience, the works of Macarius instruct the author’s disciples on the necessity of focusing on one’s own soul, of continuous self-examination in the aim of putting off the old man and putting on the new man. When addressing his disciples, Macarius demands from them to perform an inner change. His words are meant to create specific effects. The power of his orations does not proceed only from the clearness of his language. The strength and poetical character of his telling are based on metaphors capable of evoking images. By its power to evoke an image, the orations of Macarius are comparable with Homer’s epic poetry. Both Macarius’ and Homer’s poetics are visual. Enargeia s an essential property of both Macarius’ and Homer’s discourses. Both Macarius’ and Homer’s languages enable theirs reader not only to hear but also to see what is described. In Macarius writings image of the light of the righteous man’s soul is opposed the image of the darkness of the the sinner’s soul. This visual contrast is analogous to Homer’s formulas. Macarius’ visual “formulas” facilitate the memorization of the text. They make it easy to memorize and formative. Macarius’ language is, like Homer’s, interactive and dialogical. Both Macarius’ and Homer’s discourses have the power to include and absorb their recipient in what they describe, transforming him in a spectator of every scene. The performativity of Macaius’ discourse lies in its power to induce the recipient to observe, to see his own soul. In order to make the subjects recognize their sinful thoughts, he will demand from them to imagine spacious chambers, deserted and filled with stench of impure spirits. In this way, he shows to the recipient in a very tangible, unmistakable way the state of his soul and the necessity of its regeneration. In that way, two possibilities are presented to the recipient. One is the freedom from sin and the eternal life, the other is fall into sin, dissolution, death. There is no compromise and the choice is on the human free will.
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The paper aims to point out two most important ancient Greek contexts of Origen`s exegesis. This paper will examine the Homeric exegesis and some aspects of Plato`s teaching which are recognizable in Origen`s approach to the biblical text, such as the concepts of inspiration, soul, intelligible knowledge. Hermeneutical exposition in De Principiis, as well as some excerpts from the exegetical commentaries reflect this implicit and explicit dependence on the Greek metaphysics and exegesis which were historical backgrounds for Christian exegesis.
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The Old Testament mystagogy that was perceived within the existence and movement of celestial symbols as integral parts of the overall eventful symbolism of the economy of salvation, are continued in the appropriate Christological analogies in the New Testament, too. The New Testament aspects of gnoseological horizon relate not only to the times of the Lord’s earthly Liturgy, but also to the times in which we live today. Since we are until the end of times holders of the New Testament vision of existence, we should not overlook either of multidimensional, equivocal traditions of the One, Holy, Catholic and Apostolic Church. Church traditions include the traditions related to the celestial symbols of existence. More than ever, the totality and accelerated progression of the symbolic celestial and earthly events oblige us to recognise a unique understanding of the divine oikonomia of salvation not only on the “earthly” level, but also on the the movements of celestial symbols of God’s creation.
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The most prominent Serbian XVIIIth cent. writer and thinker Dositej Obradović (c. 1740–1811) is often seen as a controversial intellectual and cultural figure, especially in Church circles. To be properly assessed Dositej’s life and work need to be put in the contexts of contemporary religious Enlightenment and of tradition of Christian classical humanism. Researching them that way it becomes clear that his natural theology and his natural rights’ idea are not expressions of his deism, but a part of classical philosophical heritage used in Christian antiquity and reaffirmed by modern Christian humanists and religious enlighteners of the Age. Besides, if we take into account how many like-minded clergymen were in Serbian Church at the time, we can realise why Dositej was not treated as a dissident in Serbian Church during his lifetime. The same insight into historical circumstances is necessary for understanding Dositej’s emphasis on Holy Scripture, his criticism of monastic abuses or his propositions about Church reform. On the other hand, the interpretation of these and other elements of his life and thought should take in account his omnipresent and everlasting Christian classicism, as it suggests his most known biographical episode of leaving the monastery: in pursuit of spiritual development he found out that he needed the same type of education as Church fathers had had, i.e. the humanistic one, based on classical achievements and values. The most important consequence of this type of education for Dositej was his commitment to classical ideal “Nothing to excess”. This is visible in different aspects of his multifarious work: in his compromising attitude towards the language question and the quarrel between Ancients and Moderns, in his correction of Enlightenment rationalism and scientism by ethical principle and by recognition of the role of heart, as well as in his Christian approach to religious tolerance.
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This study focuses on a subject that presents one of the most important promises made by God and recorded in the Book of Genesis 3, 15. The hope of coming of the promised Savior can be observed constantly throughout the life of Biblical Israel, and is seen as a red thread throughout history until He appears to the world as the Son of God Incarnate.Considering the importance of the issue, I acknowledged necessary to enlarge uponthe research, focusing on three objectives: a) The fall into sin and the necessity ofthe Incarnation, b) The era previous to the "fullness of time", c) The soteriological significance of the Incarnation.In the steps taken, we have emphasized that the Mystery of the kenosis is closelyrelated to the mystery of our salvation. The Incarnation of the Savior is the center ofhistory, marks the end of an era and at the same time, the beginning of another. Thefulfillment of the promise of salvation by sending the Son of God in the world is thetemporal center of all other events in the history of salvation.
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