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The present author exposes his critical review of Peter Farington's work on Christology of Severus of Antioch, which shows that Severus, the most significant Monophysite theologian, more moderate than other antichalcedon-antiorthodox fractions, was not an Orthodox theologian nor a “cyrilian” and that his Christology was not Orthodox nor “cyrilian”.
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The work deals with the criticism of Sergei Bulgakov’s view that the incarnation of God the Word would occur if there was no primordial sin, as stated by Sophrony Sakharov. The origin of Bulgakov’s teaching is examined first, as Sakharov was not of the opinion that it is in accordance with scriptural and biblical tradition, and then five remarks by Sakharov, which are followed by detailed research of the very Christological stance of Bulgakov. And finally, the author considers doctrinal implications of the stance that the fall is the cause of incarnation.
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The fundamental issue of the intellectual dispute between Eunomius on one side, and Basil and Gregory on the other, was the question of the origin of language and its ontological status. Compared with more or less modern intellectual trends, it seems that Eunomius was tending towards substantialisation of language, while the attitude of Gregory and Basil, which stresses that human understanding has its ontological limits, is more open and affi rmative towards a critical and, in modern terms, more scientific approach.
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When working thought these texts, it was found that the conceptual metaphors used, to describe faith in eternal life, were overwhelmingly positive ones. These biblical metaphors were then developed by successive Church Fathers, which helped to create a universal Christian language. In conclusion, these eschatological conceptual metaphors, related to heaven, show the unity and progressive nature of the Christian theological Tradition.
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The aim of this article is to remind us that in the light of what the Magisteriumof the Church, the Theologians and the Mystics declare, it is worth consideringthe so-called “Purgatory on Earth”, which is a conscious and voluntary processof purification from the consequences of sins, which if not fulfilled before death, willhave its completion after it, in the state called Purgatory. The article consists of threeparts, which consecutively discuss: the possibility, the nature, and the effects of theso-called “Purgatory on Earth” and it closes with a practical conclusion to encourageresponsible involvement in one’s own spiritual development.
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In Parousia, Jesus Christ is undoubtedly the central figure. However, since Parousia is the revelation of the glory of the entire Trinity, it is worth asking about the role of the remaining Divine Persons in this event. In the article, the main focus will be on the role of the Holy Spirit and its interpretation in the eschatology of Sergius Bulgakov. According to the Russian theologian, Parousia is a revelation not only of Christ’s glory, but also of the hypostatic Glory of God, i.e. the Holy Spirit, and in this way it’s the final realization of Pentecost.
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Mortality represents a characteristic of man’s nature. Illness and weakness testify on human creaturehood and corruption, and human effort in healing has its limitations. However, man is invited to overcome the limitations of his own nature, not based on nature itself – since that is impossible – but in the communion with God. In this sense, illness may represent existential capacity for a man since it turns him to God. The author briefly reviews the mortality of creation, the tragedy of death and pedagogy of death and illness.
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Andrew Louth gives a very brief summary of deification in Orthodox theology. He investigates the place of theosis in the tradition of the East, presenting it in relation to the other elements that comprise the mosaic of this tradition’s theology, and identifying three ways this doctrine functions within the overall Orthodox experience: (1) as a complement to the doctrine of the Incarnation in the economy and plan of God; (2) as a way to stress the real change involved in the transformation of the human nature; and (3) as a witness to the grounding of theology in the transforming encounter with God. Louth demonstrates that the doctrine of deification has “structural” significance in Orthodox theology and goes on to argue that it determines the shape of that theology.
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This paper elucidates the connections in Gregory of Nyssa’s thought between the rite of baptism, the doctrine of God as Trinity, and practices of ecclesial pedagogy. These components formed a dynamic and differentiated whole for Gregory. To consider one element in isolation from the others runs the risk of interpretive distortion of Gregory’s work. This means that the current tendency to harvest Gregory’s trinitarian ideas abstracted or disembodied from the rite of baptism and practices of ecclesial pedagogy perpetuates the false notion that the doctrine of the Trinity can be adequately treated apart from liturgical and pedagogical concerns.
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This Introduction contains a brief description of the Maximus’ writings and their interpretations. The central topics are Maximus as a philosopher and his knowledge of philosophical sources. Some lines in the development of modern research are described.
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This paper traces certain psycho–cultural aspects of the first period in the Byzantine iconoclasm (7th century) and tends to demonstrate the measure in which it, as a movement, has a broader secular program in its foundations and in its ranges. On one hand, its forerunners are various heresies which from the earliest centuries of Christianity latently existed in the Eastern Roman Empire. Judaism and Islam are somewhat connected to all of this. On the other hand, for some reason, certain saturation with monastic spirituality could be felt (in the period when monasticism was at its peak), and the elements of superstition emerged as well as aversion towards “discipline”, mysticism and conservatism. A certain parallel with some western European social tendencies and movements in the 14th to 16th century could be found, as well as with the hesyhastic conflict of the Late Byzantine period.
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