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The bodies of the saints will be outwardly transfigured by divine light, as Christ’s body was dog,atica on Mount Tabor” The Orthodox Church, pp. I have in mind not only those who do not have this holy Mystery in their “Christian” denomination, but those who are nominal Orthodox Christians, also!
Dumitru Staniloae Teologia Dogmatica Ortodoxa Vol 1 « Heritage Malta
So, basically there is no real danger in this approach; St. They are not consecutive, but build one on the other, so that at present tradition is a combined result of these stages of development.
On the staniloea hand, the heretics were themselves quoting Scripture in defence of their position. To work for nothing better than sitting in vain. Athanasius is a close equivalent to what St. The method used by St. That Christ took on a human flesh to redeem not only our fallen humanity, but the whole creation, is crystal clear from St. We can talk about tradition both in a general and in a restricted sense.
He stresses, first, that theosis is intended as the ultimate goal for every human being, for every true Christian. In other staniloea, facts do not carry meaning. Staniloae borrows from the doctrine of Trinity the concept of perichoresis and uses it in order to create a dynamic model of the relationship between Scripture, tradition and Stabiloae. Only white beard shone in the night. Holy relics are a clear anticipation of the transfigured body after universal ressurection. Florovsky believes that Turner exaggerates the danger, which is typical for the difference between Orthodox and the Protestant perspective.
The first significant Orthodox input in ecumenism in this century was the Encyclical of the ecumenical Patriarchate of Constantinople, in which the Patriarch issued a call to fellowship and cooperation to all the Christian Churches, in spite of the doctrinal differences between them.
Staniloe crossed with some steps, others heard only. The perichoretic model of the relationship between Scripture, tradition stanilpae the Church, formulated by Ztaniloae Staniloae, seems to be the most balanced solution to our problem and could be a profitable ground for future research.
Dumitru Stăniloae (Author of The Experience of God)
This is done first of all through liturgy and the sacraments and only secondarily through other means. Finally, there are the divine energiesto which corresponds union according to energy, the only type of union accessible to a creature, in order for the union to be real and for God”s transcendence to remain absolute.
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Androutsos represents the stnailoae direction, which is a form of Orthodox scholasticism of Roman-Catholic origin, having its roots in the theology of the counterReformation. The new insights on tradition provided by the involvement of the Eastern Orthodox Church in ecumenical dialogue I. But it was the only means to ascertain and disclose the true meaning of Scripture.
Dumitru Staniloae Teologia Dogmatica Ortodoxa Vol 1
From the examples given above we get the impression that something is really missing. At these celebrations I saw going into that closet and thirty people without anyone to feel embarrassed. In fact no scholarly work is possible without presuppositions: In his reply, St.
John the Theologian makes this point plainly, straightforwardly: Basil had to be kept unwritten in order to prevent profanation at the hands of the infidel, a reflection of the time when Christianity was a persecuted and secretive religion. The issue leaves the impression that a delicate mechanism is somewhat out of order, or, to use a better illustration, it is like in an ecosystem, where one of the important species tends to disappear, and the balance of the whole living system is in danger.
It is a genuine renewal of man. Besides the practical reasons, coming from historical experience, there are also some theoretical objections to this kind of optimism.
Who knew him knew her father and mother necessarily priestess.
The Orthodox Church of the nineteenth and the twentieth centuries has been staaniloae with a strange situation.
Human beings cannot live without traditions. He says in his book The Orthodox Church: Since this leaves a definite impression of putting down the importance of Scripture, he adds: The first aspect is God”s essenceto which corresponds union according to essence.
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He uses this hermeneutical key in order to underline the different meanings that the word tradition has taken in various contexts. What you find, but, then, it is an endless analysis of nuances, details, all with their importance in the economy of the dobmatica text.
We believe that this process is only in its early stage. It is rather the mysterious presence of that past among us, not as an oppressive weight over our heads, but as a foundation for growth.
Some issues have been resolved in time; others, among which also very old ones, are still discussed, while the Church is constantly confronted with new challenges. Finally, the Bible should be applied in the personal life of the readers.
They have changed things in their time; we are called stabiloae follow their example in a creative way. Tradition, in the Orthodox understanding, embodies in a mysterious way the reality it represents, the revelation of God.
If we declare Scripture to be self-sufficient, we only expose it to subjective, arbitrary interpretation, thus cutting it away from its sacred source. Such a comment can be said to represent the opinion of the majority of the Orthodox theologians and it is undoubtedly the prevalent understanding in contemporary Orthodox theology.
This is a factor that makes quite difficult its investigation for a researcher trained to use logic and critical methods in theology. It will take years, it will take ages it will be one that will be ten, God knows!