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This study proposes a brief reflection on the problematic of the report between the human reason and the faith in the fulfillment of the man. On one hand, it raises the voice of some modern thinkers who presume an exclusivity of the reason, and on the other hand, it emerges the claiming of certain believers who postulate an exclusivity of the faith. But both some and the others converge to assert an incompatibility between reason and faith. However, our approach consists exactly in putting forward some biblical and patristic arguments in favor of their plenary compatibility. The authentic vocation of the reason is to support the relation of the man with God, and it is in this purpose that it always needs to be strengthened and accompanied by the faith, the only force capable of helping it to develop and reach so its real goal.
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Stăniloae’s Spirituality and Communion in the Orthodox Liturgy represents an elaboration in terms of form and content of Maximus’s Mystagogia. Stăniloae comments and interprets Maximus’ insights that are fundamental for the Romanian orthodox ecclesiology and ritual actions of the Orthodox Liturgy. Though it contains references and quotations from other authors too, one can easily notice that the backbone of Stăniloae’s work is represented by Mystagogia. In a similar way as Maximus, Stăniloae starts his work discussing the visible aspect of the Church in a preliminary section and then passes to discuss the spiritual and mystagogical aspects of the Church with a special focus on the Liturgy.
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Everything that can be stated about God’s infinite love is apodictically certain. God is not willing to rebuke, to punish as we might be tempted to imagine or to believe. He expects all of us with open arms, eagerly looking forward to be in communion with us, but He will never compel us to do so. He will respect our freedom. Where there is love, there is freedom. However, we all might be tempted at any time to presume upon God’s goodness by sinning and believing that His forgiveness is ceaseless. It would be too inappropriate to believe this because by expecting ceaselessly His forgiveness, we would slip into more sins and passions. Therefore, starting from a series of texts of the Holy Fathers of the Church, I intend to emphasize both God’s love, which is infinite, and His justice, which is full of goodness and accompanied by mercy. These two – love and justice – will be weighed in the balance on the day of God’s dreadful judgment, a judgment that no one could escape.
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L’homosexualité se banalise de plus en plus aux États-Unis, y compris dans les milieux orthodoxes. Dans un article récent, l’un des principaux disciples du Métropolite Jean Zizioulas aux États-Unis, l’archimandrite Panteleïmon Manoussakis, a développé des positions contre le mariage et en faveur de l’homosexualité. Zizioulas lui-même dans plusieurs circonstances a manifesté une grande tolérance vis-à-vis de l’homosexualité. Cet article montre tout d’abord qu’il est dans la logique du système personnaliste de Zizioulas de dévaloriser le mariage et de justifier l’homosexualité. Il montre ensuite que cette justification de l’homosexualité est en contradiction avec les enseignements des Pères, les canons ecclésiastiques et toute la Tradition de l’Église orthodoxe.
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In order to better understand what is known as the „Septuagint Canon”, it is important to know the process of formation of the Hebrew Bible canon and the adaptation of the LXX by early Christians as the sacred text. According to the research conducted over the previous decades, we will present in this article the following four points: 1) the terminology currently used to designate the books contained in the OT canon; 2) the main steps of formation and stabilization of the Jewish Canon; 3) the constitution of the Greek OT corpus; and in conclusion 4) the LXX in the Church over the first four centuries.
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Romanian Orthodoxy was blessed throughout its history with the presence and work of ʺheavenly menʺ and ʺearth angelsʺ who, through their example provided by their lives and holiness, turned Romania into a blessed spiritual land. Such an example and model of gentleness and kindness, love and forgiveness was considered to be Father Archimandrite Sofian Boghiu, the abbot of the Antim Monastery for nearly 50 years, who was called ʺthe Apostle of Bucharestʺ. The present study, entitled ʺThe Spiritual Father, Icon of Love and Giving. The Teachings and the Model of Father Sofian Boghiuʺ, describes Father Sofianʹs profound teaching about sin and passions, the Holy Sacrament of Confession, the intellectual and spiritual qualities of the authentic confessor, his place and role in Christian life.
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Using the same term both for the community of people that follow Christ and for the building in which the believers meet with God, all Christian people acknowledged the inseparable link (i.e. Christ) between the Church as community and the church building. If in the former He is present in a spiritual way, in the latter, Christ is present in a more visible way. Thus, the community cannot be dissociated from the church building and vice versa. The church building is sacred not for the inert stone from which is built but for the sacred place that is constituted between its stones through the actions and events that take place inside of it.
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Les tenants du personnalisme moderne ne peuvent, sans anachronisme, trouver en Maxime un fondement à leurs conceptions qui donnent à la personne un sens axiologique par rapport à lʹhypostase, ou qui opposent la personne et l’individu en donnant à celle-là une connotation relationnelle et à celui-ci une connotation séparante et égoïste liée à la notion actuelle d’individualisme. Une analyse des textes du corpus maximien montre en effet que, pour le Confesseur – comme pour ses prédécesseurs dont il dépend (les Cappadociens, Léonce de Jérusalem...) et chez ses successeurs qui se reconnaissent comme ses continuateurs (Jean Damascène) –, les notions dʹhypostase, de personne et dʹindividu sont pratiquement équivalentes et que chacune d’entre elles est utilisée avec une certaine souplesse. Elles semblent, dans certains contextes, avoir des connotations particulières, mais elles les perdent dans dʹautres contextes, et apparaissent, au final, comme étant globalement interchangeables.
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