EIRINI ARTEMI
Independent Researcher, National and Kapodistrian University of Athens, independent.academia.edu/EIRINIARTEMINationalandCapodistrianUniversityofAthens
Bachelors on Theology and Classical Philology.Master and Doctorate on Theology. Especially on History of Dogma, Patristic theology and Symbolic Theology. Master on Histoy, Ethics and Sociology of Medicine. Post-doctorate on ancient greek and byzantine philosophy. Post doc on Societies post crisis
Address: [email protected]
Address: [email protected]
less
InterestsView All (149)
Uploads
Papers by EIRINI ARTEMI
cama”. Con el tiempo, el término “eunuco” tuvo el significado de aquel que no podía
tener relaciones sexuales ni procrear, porque le habían extirpado los genitales o las
gónadas. En la Iglesia, el fenómeno de la castración se manifiesta en los ambientes
monásticos. Por supuesto, no faltan reacciones y restricciones sobre cuándo un
eunuco puede o no unirse al clero. Las palabras de Jesús en el Evangelio de Mateo
19,12 hicieron que los Padres de la Iglesia escribieran y dijeran mucho sobre la
castración. La condenación de la castración voluntaria se encuentra por primera
vez en los cánones de los Santos Apóstoles. Posteriormente, muchos Padres y
Concilios Ecuménicos se refirieron al fenómeno de la castración en relación con el
clero y el monaquismo. En este trabajo examinaremos el fenómeno de la castración
en la enseñanza cristiana sobre el clero y el monaquismo.
rămâne impresionat de mulțimea trimiterilor la Vechiul Testament,
prezente prin comparații și descrieri în toate textele și imnurile cultului
ortodox, inclusiv cele ale slujbelor din Săptămâna Mare. Unitatea celor
două Testamente este afirmată fără putință de tăgadă, prin prezența
covârșitoare a citatelor și conceptelor biblice în cadrul cultului ortodox
Subject(s): Christian Theology and Religion, Theology and Religion, History of Religion
Published by: Editura Universităţii »Alexandru Ioan Cuza« din Iaşi
Keywords: sodomy; abortion; homosexuality; Church Fathers; Orthodoxy;
Summary/Abstract: Today, many people insist that their body belongs to them and they are free to use it as they want. Some argue that homosexuality and abortion are morally reprehensible and other try to embody in a law their moral or immoral convictions. Christianity refuses sodomy and abortion. God forbids the killing of innocent human beings because we are made in his image. Moreover, according to the doctrine of the Orthodox Church, fetus is a perfect human being since its conception. As for homosexuality, God created Adam and Eve, not Adam and Steve, or Eve and Mary. Of course, a very small percentage of homosexuals indicate a genetic basis for their homoerotic sexual orientation. Is homosexuality accepted by Christianity in this case? What do the Church Fathers believe about that? People who support abortions argue that it is up to the woman to decide whether it is right for her to have an abortion because it is her body. Some Christians believe that a woman has a right to a safe abortion, and that it shows compassion if the law allows this. Here is the mistake, our body does not belong to us, it is a creature of God and we should pray for the miracle in any case. We are the directors of our body, not the masters. Roman Catholics and Orthodox Christian believe that abortion is morally wrong because of their belief that human life begins at conception. They may make an exception if an abortion is essential in order to save the life of the mother (the 'principle of double effect'), assuming all efforts have been made to save the fetus. So the sin of willfully aborting a child, except in those very rare situations where it may be necessary to save the life of the mother, is a sinful act, totally contrary to the will of God. Additionally the homosexuality is condemned in the Bible and by Church Fathers. Is there a common place between traditional and modern values? How can religious people face these new “values”?
Ὁ ἱερέας τῆς Ὀρθόδοξης Ἐκκλησίας συνεδέθη ὄχι μόνο μέ τήν ὑπηρεσία του πρός τήν Ἐκκλησία ἀλλά πρός ὁλόκληρο τό ἑλληνικό ἔθνος ἀπό τά χρόνια τῆς Βυζαντινῆς Αὐτοκρατορίας ἕως καί τά σκοτεινά χρόνια τῆς ὀθωμανικῆς σκλαβιᾶς τῶν τετρακοσίων χρόνων. Μία περίοδος στήν ὁποία τό γένος μας ἐπέζησε χάρη στούς ἱερεῖς καί στήν Ἐκκλησία γενικότερα. Οἱ ἱερεῖς σήκωσαν τό βάρος τῆς διατήρησης τῆς ἑλληνικῆς καί χριστιανικῆς συνείδησης τοῦ ἔθνους μας στήν περίοδο τῆς Τουρκοκρατίας. Ἐκεῖνοι δίδαξαν τά ἑλληνόπουλα στά κρυφά σχολειά τήν ἱστορία τους καί τή γλῶσσα τους. Τούς θύμησαν τί εἶχαν, τί ἔχασαν καί τά προετοίμασαν γιά τή λευτεριά τοῦ Ἔθνους. Ἐκεῖνοι μαζί μέ ἄλλους πολεμιστές σήκωσαν τό λάβαρο τῆς Ἐπανάστασης καί πῆραν τά ὅπλα ἐναντίον τῶν Αγαρηνῶν.
Ὁ Κύριλλος Ἀλεξανδρείας ὑπογραμμίζει ὅτι ἡ οὐσία τοῦ Θεοῦ εἶναι Θεός. Εἶναι οἱ ἐνέργειες τοῦ Θεοῦ πού μᾶς ἐπιτρέπουν νά ἔχουμε μιά ἐμπειρία τοῦ Θείου. Ἀρχικά, μέσω τῶν αἰσθήσεων καί στή συνέχεια μέσω τῆς νόησης, γίνεται κατανοητό ὅτι ἡ ουσία, ἡ ὕπαρξη, ἡ φύση τοῦ Θεοῦ εἶναι ἄκτιστη καί ἀσύλληπτη. Γιά τόν λόγο αὐτόν ὁ Κύριλλος σημειώνει: «Σοφὸν μὲν τὸ λέγειν μηδὲν ἐπισυμβαίνειν τῇ οὐσίᾳ τοῦ Θεοῦ. διὰ τὸ ἔχειν αὐτὴν ἐξ ἑαυτῆς τὸ εἶναι τελείαν». Ὁ ἀρχιεπίσκοπος Ἀλεξανδρείας ὑπογραμμίζει ὅτι ἡ κοινωνία τῶν ἀνθρώπων μέ τή θεότητα τοῦ Χριστοῦ σημαίνει τήν ἕνωση τῶν ἀνθρώπων μέ τίς ἐνέργειες τῆς Τριάδας, ἡ ὁποία μέ τή σειρά της ἐπιτρέπει στή θεϊκή φύση νά διεισδύσει καί νά εἰσχωρήσει μέσω τῶν ἐνεργειῶν Της στούς ἀνθρώπους, ἀκριβῶς ὅπως ἡ πῦρ θερμαίνει ἕνα κομμάτι σιδήρου καί τήν κάνει λάμψη. Ὅλοι οἱ ἄνθρωποι ἀναγνωρίζοντας τή δόξα τοῦ Θεοῦ καί τό τρισυπόστατο τῆς ὑπάρξεώς Του ὀφείλουν νά προσπαθοῦν νά ἑνώνονται μαζί Του μετέχοντας στίς ἐνέργειές Του.
cama”. Con el tiempo, el término “eunuco” tuvo el significado de aquel que no podía
tener relaciones sexuales ni procrear, porque le habían extirpado los genitales o las
gónadas. En la Iglesia, el fenómeno de la castración se manifiesta en los ambientes
monásticos. Por supuesto, no faltan reacciones y restricciones sobre cuándo un
eunuco puede o no unirse al clero. Las palabras de Jesús en el Evangelio de Mateo
19,12 hicieron que los Padres de la Iglesia escribieran y dijeran mucho sobre la
castración. La condenación de la castración voluntaria se encuentra por primera
vez en los cánones de los Santos Apóstoles. Posteriormente, muchos Padres y
Concilios Ecuménicos se refirieron al fenómeno de la castración en relación con el
clero y el monaquismo. En este trabajo examinaremos el fenómeno de la castración
en la enseñanza cristiana sobre el clero y el monaquismo.
rămâne impresionat de mulțimea trimiterilor la Vechiul Testament,
prezente prin comparații și descrieri în toate textele și imnurile cultului
ortodox, inclusiv cele ale slujbelor din Săptămâna Mare. Unitatea celor
două Testamente este afirmată fără putință de tăgadă, prin prezența
covârșitoare a citatelor și conceptelor biblice în cadrul cultului ortodox
Subject(s): Christian Theology and Religion, Theology and Religion, History of Religion
Published by: Editura Universităţii »Alexandru Ioan Cuza« din Iaşi
Keywords: sodomy; abortion; homosexuality; Church Fathers; Orthodoxy;
Summary/Abstract: Today, many people insist that their body belongs to them and they are free to use it as they want. Some argue that homosexuality and abortion are morally reprehensible and other try to embody in a law their moral or immoral convictions. Christianity refuses sodomy and abortion. God forbids the killing of innocent human beings because we are made in his image. Moreover, according to the doctrine of the Orthodox Church, fetus is a perfect human being since its conception. As for homosexuality, God created Adam and Eve, not Adam and Steve, or Eve and Mary. Of course, a very small percentage of homosexuals indicate a genetic basis for their homoerotic sexual orientation. Is homosexuality accepted by Christianity in this case? What do the Church Fathers believe about that? People who support abortions argue that it is up to the woman to decide whether it is right for her to have an abortion because it is her body. Some Christians believe that a woman has a right to a safe abortion, and that it shows compassion if the law allows this. Here is the mistake, our body does not belong to us, it is a creature of God and we should pray for the miracle in any case. We are the directors of our body, not the masters. Roman Catholics and Orthodox Christian believe that abortion is morally wrong because of their belief that human life begins at conception. They may make an exception if an abortion is essential in order to save the life of the mother (the 'principle of double effect'), assuming all efforts have been made to save the fetus. So the sin of willfully aborting a child, except in those very rare situations where it may be necessary to save the life of the mother, is a sinful act, totally contrary to the will of God. Additionally the homosexuality is condemned in the Bible and by Church Fathers. Is there a common place between traditional and modern values? How can religious people face these new “values”?
Ὁ ἱερέας τῆς Ὀρθόδοξης Ἐκκλησίας συνεδέθη ὄχι μόνο μέ τήν ὑπηρεσία του πρός τήν Ἐκκλησία ἀλλά πρός ὁλόκληρο τό ἑλληνικό ἔθνος ἀπό τά χρόνια τῆς Βυζαντινῆς Αὐτοκρατορίας ἕως καί τά σκοτεινά χρόνια τῆς ὀθωμανικῆς σκλαβιᾶς τῶν τετρακοσίων χρόνων. Μία περίοδος στήν ὁποία τό γένος μας ἐπέζησε χάρη στούς ἱερεῖς καί στήν Ἐκκλησία γενικότερα. Οἱ ἱερεῖς σήκωσαν τό βάρος τῆς διατήρησης τῆς ἑλληνικῆς καί χριστιανικῆς συνείδησης τοῦ ἔθνους μας στήν περίοδο τῆς Τουρκοκρατίας. Ἐκεῖνοι δίδαξαν τά ἑλληνόπουλα στά κρυφά σχολειά τήν ἱστορία τους καί τή γλῶσσα τους. Τούς θύμησαν τί εἶχαν, τί ἔχασαν καί τά προετοίμασαν γιά τή λευτεριά τοῦ Ἔθνους. Ἐκεῖνοι μαζί μέ ἄλλους πολεμιστές σήκωσαν τό λάβαρο τῆς Ἐπανάστασης καί πῆραν τά ὅπλα ἐναντίον τῶν Αγαρηνῶν.
Ὁ Κύριλλος Ἀλεξανδρείας ὑπογραμμίζει ὅτι ἡ οὐσία τοῦ Θεοῦ εἶναι Θεός. Εἶναι οἱ ἐνέργειες τοῦ Θεοῦ πού μᾶς ἐπιτρέπουν νά ἔχουμε μιά ἐμπειρία τοῦ Θείου. Ἀρχικά, μέσω τῶν αἰσθήσεων καί στή συνέχεια μέσω τῆς νόησης, γίνεται κατανοητό ὅτι ἡ ουσία, ἡ ὕπαρξη, ἡ φύση τοῦ Θεοῦ εἶναι ἄκτιστη καί ἀσύλληπτη. Γιά τόν λόγο αὐτόν ὁ Κύριλλος σημειώνει: «Σοφὸν μὲν τὸ λέγειν μηδὲν ἐπισυμβαίνειν τῇ οὐσίᾳ τοῦ Θεοῦ. διὰ τὸ ἔχειν αὐτὴν ἐξ ἑαυτῆς τὸ εἶναι τελείαν». Ὁ ἀρχιεπίσκοπος Ἀλεξανδρείας ὑπογραμμίζει ὅτι ἡ κοινωνία τῶν ἀνθρώπων μέ τή θεότητα τοῦ Χριστοῦ σημαίνει τήν ἕνωση τῶν ἀνθρώπων μέ τίς ἐνέργειες τῆς Τριάδας, ἡ ὁποία μέ τή σειρά της ἐπιτρέπει στή θεϊκή φύση νά διεισδύσει καί νά εἰσχωρήσει μέσω τῶν ἐνεργειῶν Της στούς ἀνθρώπους, ἀκριβῶς ὅπως ἡ πῦρ θερμαίνει ἕνα κομμάτι σιδήρου καί τήν κάνει λάμψη. Ὅλοι οἱ ἄνθρωποι ἀναγνωρίζοντας τή δόξα τοῦ Θεοῦ καί τό τρισυπόστατο τῆς ὑπάρξεώς Του ὀφείλουν νά προσπαθοῦν νά ἑνώνονται μαζί Του μετέχοντας στίς ἐνέργειές Του.
You can order it
https://www.morebooks.shop/shop-ui/shop/product/9786204187990
Eirini Artemi
Traducere: Alexandru Prelipcean
Eirini Artemi
Traducere: Alexandru Prelipcean
at the consecrated bread. The third aspect is the contemplative or experiential knowledge of God. The link between mystical theology and the vision of the Divine was introduced by the early Church Fathers, who used the term as an adjective, as in “mystical theology” and “mystical contemplation.” Early Christian thought inherited this tradition from the classical culture, especially from Plato and Plotinus. Hence, the term “Mystical Theology,” in its most general application designates a direct and immediate experience of the sacred, or the
knowledge derived from such an experience. In Christianity this experience usually takes the form of a vision of, or sense of union with, God. Mystical Theology is usually accompanied
by meditation, prayer, and ascetic discipline. It uncovers an understanding of the inner integrity of mystical consciousness and highlights the difference between knowledge through direct experience and theological expression.
Table of Contents (v)
Preface and Acknowledgements (vii)
Abbreviations (ix)
Introduction: Mysticism and its Historical Manifestations (1)
Sergey Trostyanskiy and Jess Gilbert
I. MYSTICAL THEOLOGY AND CHURCH MOTHERS AND FATHERS (9)
I.1. The Relation Between the Incomprehensibility of God and the Naming of God in the Theology of Pseudo-Dionysius (11)
Theodore Damian
I.2. Toward an Understanding of Maximus the Confessor’s Mystical Theology of Deification: The Spiritual Sabbath / Eighth Day Sequence in Two Hundred Chapters on Theology (27)
Jess Gilbert
I.3. Mystical Theology in the Writings of Gregory of
Nyssa and Dionysius Areopagite (51)
Eirini Artemi and Christos Terezis
I.4. Analogy in the Mystical Theology of Gregory of Nyssa: Transcending Negation and Affirmation (69)
Robert F. Fortuin
I.5. Recapitulative Reversal and the Restoration of Humanity in St. Irenaeus (85)
Don Springer
I.6. Kindling Divine Fire: The Mystical Sayings of St. Syncletica (99)
V.K. McCarty
II. LITURGY, SACRAMENTS, AND ICONS (115)
II.1. The Kingdom of the Holy Trinity and the Movement of a Community in the Sacrificial Spirit of Christ: The importance of Father Dumitru Stăniloae’s Mystical and Ascetic Vision of the Holy Liturgy (117)
Ciprian Streza
II.2. The Sacraments of the Church: Basis of Spirituality, Building Blocks of the Kingdom (145)
Philip Zymaris
II.3. The Mystery of Representation: Theodore the Studite on Seeing the Invisible (169)
Sergey Trostyanskiy
III. CONTEMPORARY PRACTICE AND APPLICATIONS (191)
III.1 Understanding My Avatar: Cyberbeing, Bio-Digital Personhood, and Fictional Transcendences from an Orthodox Perspective (193)
Inti Yanes-Fernandez
III.2. A Theory of Practice: A Meditation on Practice Itself (217)
Mark W. Flory
III.3. The Prayer of the Heart as Method of cognitive-behavioural Psychotherapy (237)
Cameron McCabe
III.4. Orthopraxis and Theosis: The Role of Ritual in the Training of the Mind (249)
Anthony Perkins
Πρόκειται για τη μετάφραση και μερικώς τον σχολιασμό του έργου του Κυρίλλου Αλεξανδρείας, Εις Γένεσιν.
Eirini Artemi
George Pachymeres (1242-1310) was a multifaceted personality, an
important clergyman, a theologian, a scholar, a philosopher, a historian and a
mathematician with plenteous ecclesiastical and political action and broad in
extent and quality writings. The paraphrases hold an important part in his
writings. These are some of the favorite kinds of his writing. Through
paraphrases on Dionysius Areopagite, or Pseudo – Dionysius, Pachymeres is
revealed as a secret Christian, full of divine love. His appeal for the
paraphrases will allow him to escape from the plurality of the human thought
and to manage to achieve the union with the One. Also the commentariesparaphrases
on the works of Pseudo - Dionysius from Pachymeres present the
Christian reading of the Platonic and Neo-Platonic tradition.
The examined project in this dissertation is Paraphrase concerning the
work of the Secret Theology of Dionysius Areopagite. Through this paraphrase
Pachymeres comments and paraphrases Dionysius’s work with veiled
references to Neoplatonism and with direct or indirect references to the work
of Damascius and especially Proclus. It is noteworthy, that the Byzantine
philosopher excludes from the beginning an absolute but -not relevantnominalistic
reading, and highlights the consistency between the divine being
and the generated reality.
By this thesis, it attempts to be presented under what conditions, it is
able a coherent system of Knowledge to be set up. Basically, we undertook to
make known whether Pachymeres can be perceived as thinker, who moves
with strict epistemological principles or not. The research of this detail is
crucial for the history of philosophy and theology, as it will provide some
11
answers respect to whether the concurrence is feasible between faith and
logic.
Through this study it is underlined that the divine essence remains
inaccessible eternally. For this reason the man as finite logic being should
articulate a moderate thought. Also, he should have understood completely
his cognitive limits. Thus, via the Mystical Theology Pachymeres emphasizes
that the human mind can know God. The critical organ of mind was given to
man, in order to know the truth adequately. But the only certain truth is God.
So the primary task of the mind is the knowledge of God. However, this
knowledge commensurates with the ability of the finite man to know the
infinite God. Man fails without the divine subscription to understand God.
Moreover, when the man superpasses the first level of his ignorance, he
doesn’t not completely escape from the reality of darkness - a general
characteristic of the created nature. The very fact that man was created out of
nothing, and the characteristics of createdness and decay contain in his
nature, this is an essential differentation between him and his Creator. Thus,
the basis for every human expression or knowledge about God is the the fact
for the ontological distinction between the created and the uncreated nature.
Within the framework of theology, the use of the Platonic, the
Aristotelian, the Neoplatonic and general the metaphysical philosophy
superpasses their strict human criteria. So they ascend to secret and visionary
frameworks for the knowledge of God and to the manner of communion
between rational human creature and his Creator .
Finally, a Christian Aristotelianism and a Christian Neoplatonism is
showed in this text of Pachymeres. At the same time, the Christian doctrine
and teaching of Christianity of previous centuries fathers isn’t disorted. It is
worthy to be mentioned that through paraphrase the symbolic theology has an
influential position, which is the basis on Pachymeres’ work for the beliver’s
ascencion to God's knowledge. Besides, the perfect and unified Cause of
12
everything is beyond every definition and every intention, and exceeds any
removal or superiority of Him, who has just been released from all and He is
beyond everything at all.
Key Words: George Pachymeres, Dionysius Areopagite, Mystical Theology,
apophatic theology, affirmative theology, divine love, knowledge - ignorance
and through the life of each man who is crucified with Christ. So that God is revealed to
human beings in the hiding places of his heart. Saint Sophronys life and his writings
speak about the ways that God becomes known to people. The latter as another Moses
can accept this acknowledgement of Him in their hearts or can deny it. In this paper, it
will be examined how the theology of Saint Sophrony stems from a focus on the idea of
these, understood as the ontological meeting ground between God and Man.
Sophrony of Essex supports that theology cannot be and is not a philosophical science,
but it is a living penetration into divine eternity. For the believer, this revelation
about the Triune God is an inexhaustible source of wisdom, joy and light pouring out on all
manifestations of human existence, resolving all the perplexities of the mind and heart,
leading to the endless expanses of eternal life. A theology which doesnt have any connection
with the revelation of God is useless. By this way Saint Sophrony opposes the logic of
many modern theologians who view God as a thing and seek to legitimize heretical
views that have already been condemned by the Ecumenical Councils.
Christianity and Crisis:
Theological Discourses in Antiquity
November 23-24, 2020
Eirini Artemi
Hellenic Open University
[email protected]
For John Chrysostom the Holy Bible is not only a historical book or a book which should be used for pedagogical reasons. It is the word of God. Scripture shows to people the way of the salvation. This was given by God to people, in order to help people to communicate with God. The direct communication among God and people was lost after the original sin of Adam and Eve. For this reason Chrysostom advices his congregation: “I also always entreat you, and do not cease entreating you, not only to pay attention here to what I say, but also when you are at home, to persevere continually in reading the divine Scriptures”. In this paper we are going to present how the Bible should be read and why there is necessity of reading it continually. Does Chrysostom accept the divine origin of Holy Scripture? Which method does he use for the interpretation of the Bible? Does the reading of the Bible refer only to monks? Is it the Bible the only way for our salvation or should we combine the reading of Bible with our participation in the holy Sacraments and holy divine mass?
and the Center for Earth Ethics
Friday, December 8, 2017
Union Theological Seminary, New York City
The Institute for Studies of Eastern Christianity
and the Center for Earth Ethics
Friday, December 8, 2017
Union Theological Seminary, New York City
Creation, Redemption, and Environmental Ethics
from the Eastern Orthodox Perspective
and Environmental Ethics
from the Eastern Orthodox Perspective
me by Baptism? But if He is to be worshipped, surely He is an Object of adoration, and if an Object of adoration He must be God; the one is linked to the other, a truly golden and saving chain. And indeed from the Spirit comes our New Birth, and from the New Birth our new creation, and from the new creation our deeper knowledge of the dignity of Him from Whom it is derived” (Oratio 31, 28). Gregory underlined the divinity of Holy Spirit and also explained the soteriological goal of this teaching, because: “If he has the same rank as I have, how can he make me God, or how can he join me with deity” (Oratio 31, 4).
In the ancient world, Ephesus was a center of travel and commerce. Situated on the Aegean Sea at the mouth of the Cayster River, the city was one of the greatest seaports of the ancient world. The late antique city can be presented as a city with a great tradition, culture and urban life. In 262, during the reign of the Emperor Gallienus, Goths sacked the city and burned the temple. They destroyed both the city and the temple of Artemis. Ephesus declined since then and even though it was rebuilt, it never regained its old splendor When Diocletian came to power, he started the restoration process. During the reign of Diocletian (284-305), the city was reorganized on centralized and authoritarian lines down to the provincial level. During the Byzantine era, Ephesus became a very important city (5th-6th centuries AD). A big part of the city was rebuilt by Constantine I. In 401 after the Edict of Thessalonica from Emperor Theodosius I, the ruins of temple of Artemis was totally destroyed. The most important role of the city took place in 431 AD. There, the Council of Ephesus was assembled by the Emperor Theodosius the younger in order to settle the contentions which had been raised in the Church by the heretical teaching of Nestorius, bishop of Constantinople. Finally, in 449 another council took place the «Robber Synod», which was condemned by the Fourth Ecumenical Council in Chalcedon in 451. In this paper it will be examined why Ephesus was important as a city not only in the late antiquity but also in the early byzantine era.
“The Triune God on the teaching of Isidore of Pelusium and the relationship to the teaching of Cyril of Alexandria”
Ο καθηγητής της Θεολογικής Σχολής του Βουκουρεστίου Οκτάβιαν Γκόρντον, έκανε τη βιβλιοκρισία για τη διατριβή μου.
teologică grecească a decăzut de pe culmile
de altădată, că rigoarea academică a studiului
teologic, o presupusă constantă în Universită-
ţile europene din Apus, lipseşte din Grecia
contemporană, dacă nu cu desăvârşire, cel
puţin într-o măsură covârşitoare, că, în sfâr-
şit, dacă vrea cineva să aibă un parcurs serios
al studiilor şi al cercetării doctorale, nu se
duce la greci, ci o apucă pe calea Apusului
titrat. Dacă lucrurile stau chiar aşa sau nu,
nu sunt eu cel mai în măsură să mă pronunţ.
Ceea ce pot afirma însă lămurit este că teza
de doctorat la care mă refer în recenzia de
faţă contrazice – fie şi ca excepţie – acest
zvon, constituind o lucrare de înaltă ţinută
academică, dacă ar fi să ne raportăm la criteriile rigorii ştiinţifice apusene, şi,
totodată, o bună mărturisire a credinţei de veacuri a Bisericii Răsăritene.
IN THE FORTY one oration, Gregory of Nazianzus analyzes the divinity of the Holy Spirit, a subject that is developed again with more severe way in his Fifth Theological Oration. Gregory tries to establish the point by quite a different set of arguments from those adopted in the former discourse, none of whose points are here repeated. In the other oration, forty five, Gregory refers to the importance of the resurrection for the human race. He presents Christ as the new Adam who saved the human from the death and reunites again the man with God. This is a subject that is referred to the oration forty one, too. In this paper, we will examine the teaching of Gregory of Nazianzus about the divine status of the Holy Spirit and his equality to the other two persons of the Triune God through theological and biblical images. Also we will present how he connects his teaching for anthropology based on the Christology. In the end we will show how Gregory produced these orations for public festivals within the literarily ripe tradition of pagan festival rhetoric but he gives to his orations theological content
analyse approfondie des sacrements sur le plan dogmatique. Notre
objectif dans ce présent travail est de démontrer l’importance des
sacrements sur sein de l’Eglise Orthodoxe. Et de cette façon l’homme
dans son entièreté est édifié.
Cela n’exclut pas cependant que nous fassions une élucidation
concernent chaque sacrement au sein de l’Eglise et son importance étant
donné que c’est cela même qui nous permettra d’atteindre facilement
l’objectif poursuivi. C’est ce qui justifie une parcelle nomenclature
concernant notre thème : « Etude sur les mystères ou sacrements et leur
importance au sein de l’Eglise Orthodoxe ».
St. Cyrille le patriarche d’ Alexandrie et
Nestorius le patriarche de Constantinople