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Obviously, this existential division comes from Plato and – we must point out – was also taken up by Christianity, i.
However though, not all the theologians of those times accepted a natural relationship between faith and reason. In the economy of this paper, my focus falls on the reception by Christians of Aristotle’s work and of the rationalist spirit that derives from his philosophy.
Teologia Dogmatica Ortodoxa Dumitru Staniloae Vol 1
Or, this shows unmistakably that – if the notion of communion is also an expression of Christianity’s religious identity – then the notion of schism denotes an estrangement from God.
The two Christian worlds – Orthodox and Catholic – can only be described by using equivalent propositions. If the West and the East – as Christian worlds – have an ontological justification, then from a logical point of view p and q should describe them as possible worlds. In this context, two aspects of Dionysius’ contribution need to be emphasised: In parallel, history has placed its mark upon the cultural, political, economic, etc. From the point of view of the organization of religious life, this division was officialised by the schism, by the Reform, and by other events.
Besides, inemperor Justinian closed the Academy in Athens, thus depriving the so-called “pagan world” from any kind of scientific manifestation.
We can feel Plato’s influence in his description of the relations existing among the members of the Holy Trinity. At the same time, according to the supreme commands of the New Testament, the term “Christian” denotes only that human individual or community which dogmaica in full communion, i. The formula seems paradoxical if we do not make a clear distinction between faith and knowledge, or more exactly, if we do not understand the limits of the conjunction between man’s two possible relationships with God.
Conjoined ecclesiastic and political decisions – which imposed the schism and hence a relation of contradiction between the West and the East – presupposed a series of ingredients of political, economic, social, cultural and, vl, doctrinal nature. He considered that, in order not to fall prey to heresies, a Christian must have a clear understanding of his own condition. The apparent departure is not due to the number of centuries that separate us from the period that precedes the schism, but to the sustained efforts of doctrinarian purging invested especially after the schism.
If we analyse these statements carefully, we realise that both propositions are pragmatic – or rather, axiological – statements, whose logical status is different from that of cognitive statements.
staaniloae The underpinning of this resides in Orthodox East’s view upon the relationship between man and God. Thus, for example, Monologion is conceived as a model of meditation on certain truths of faith, just as the subsequent Proslogion – based on unum argumentumor the ontological argumentation.
Florea Lucaci – The Aristotelian Spirit and the Cultural Moulding of the Christian World
Dogmatjca, it is our own duty to take action, just as it was the West’s duty at Yalta to show no vlo for our decades of aimless wanderings along an unconfirmed path of history. Peter Damiani, to take only a example, considered that philosophy is Satan’s invention. For example, Justin the Martyr and Philosopher wrote in his work Dialogue against Jews that “Philosophy is the greatest asset and worthiest of God.
Besides, Eastern Fathers call this closeness to God union, rather than knowledge”. Augustin’s philosophy is an exercise in which the search for God and rational understanding merge into one another.
If we restrict our consideration to Orthodoxy and Catholicism exclusively, then the two factual conditions are the objective elements of a cognitive proposition that can be symbolised as p and q.
The author implies plainly the logical principle of non-contradiction when he says, “We can be certain that the gift of Jesus Christ – who did not come simultaneously as yes and no see Corinthians: On the one hand, bol is unfitting that man should not be content to seek that is suited to him”, and, on the other, “God alone can have this privilege” “possesses such a science, or only He possesses it in its fullest measure.
Because the existence of God is known in itself simply, as God is its own existence. Without insisting and considering other philosophers of the scholastic stwniloae, some ideas ought to be emphasised – ideas which implicitly reflect the influence of the Aristotelian spirit: This is because they do not follow the rule ” two categorical propositions that are in a relation of contradiction cannot be true or false at the same time and within the same relation.
It is rational to believe that God makes Himself known to us through revelation staniiloae miracles. The way in dogmayica he assimilated ancient thinking would later on influence the West, and especially stanillae development of philosophy and logic.
This shows that the great schism is the outcome not only of dogmatic controversies, but also of accepting and promoting distinctive-argumentative methodologies to justify these dogmas.
But precisely this determines us to affirm the following axiom: Viata si opera, Eurosong Book,p.
Reciprocally, q enjoys the same logical status. Dumitru Staniloaie’s words are unequivocal: For what is different from being does not exist, so that it necessarily follows, according to the argument of Parmenides, that all things that are are one gol this is being.
Furthermore, the West accepted the autonomy of sciences by creating the ” seven liberal arts ” – an unacceptable concept for the Orthodox world, where logic was considered a mere organonand philosophy, an ancilla theologiae.