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1. Philotheos: Volume > 5
Dražen N. Perić Ὁ «ἄνθρωπος κατ’ εἰκόνα Θεοῦ» καί ἡ γνώση τοῦ Θεοῦ στόν ἅγιο Γρηγόριο τόν Θεολόγο
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Saint Gregory understood the mind of man as the most essentially human element of the human composit. It is that spiritual, intelligible element of human nature which is brought into being in the image of God. The image of God in man refers to human nature, but the image of God in whom man is created refers to the Person of the divine Logos. The mind is way in that expresses freedom of human nature. Free will of man or freedom (as possession of self) belongs to human nature, to man’s character as a being created in the image of God. In last analysis the mind according to Saint Gregory constitutes way of manifestation human freedom. The mind as image of God in man has not worth its self. The most important role of mind is knowledge of God. Man is made to exist from the very beginning as a creature in the image of God, so that the fundamental principle of his being is completed only in communion with God. For Gregory this in turn revels man’s nature and destiny to be in loving communion with the Holy Trinity through the ecstatic, transcending movement of the self into the personal, divine life of God. It is the knowledge of God in loving communion with him, God becoming man without ceasing to be God, so that man can become God without ceasing to be man. It is very significant that according to Saint Gregory the Theologian knowledge of God and communion or participation in God are bound together. More than that, knowledge of God and communion with God are explicitly considered as identical.
2. Philotheos: Volume > 6
Boris B. Brajović Ο Διάδοχος Φωτικής και η θεωρία περί της αρετής
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In the virtue ethics of Diadochus Photice, the notion of self-rule (αὐτεξούσιον) is of paramount importance for the creative progress in one’s moral perfection. With the proper use of self-rule man can escape sin and turn himself to love. In addition, Diadochus also uses the notion of apatheia (ἀπάθεια) to indicate the way for a successful cleansing (κάθαρσις) of the soul, so that with this cleansing man can grasp the logoi (λόγοι) of beings. According to Diadochus Photice, virtue ethics must not be conceived in an anthropocentric way, but in a theocentric one, and so virtue does not depend only on the ethical achievements of man, but on divine grace and on the personal relation of man to God.
3. Philotheos: Volume > 7
Βασίλειος Ἀθ. Τσίγκος Ἡ θέση τοῦ πατριάρχου Ἱεροσολύμων καί τοῦ “πατριάρχου τῆς Δύσεως” στήν Καθολική Ἐκκλησία καί ἡ ἐκκλησιολογία τῆς “κοινωνίας”στήν ἐπιστολογραφία τοῦ ἁγίου Θεοδώρου τοῦ Στουδίτου
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In the first part of this study we deal with the relation of Saint Τheodore the Studite to the cities of Thessaloniki and Jerusalem. Having as our main source his massive epistolography, we discuss his views on the place of the patriarch of Jerusalem Thomas and the pope of Rome in the Church. Thomas is the “first” (primus) within the “pentarchy” of the patriarchs, in the so called “five-headed body of the Church” (πεντακόρυφον ἐκκλησιαστικόν σῶμα), where the pope belongs as well. According to Theodore all the patriarchs are “equal”, in the “pentarchy”, the ecclesiological form of the Church’s life of the first millenium. Among them the pope is the first in “order and honour” for being the leader of the “Romaic Church”, “the patriarch of the West”. This title is the traditional one among others, which the pope uses ever since. However, its recent omission from the last edition (2006) of the “Annuario Pontificio”, puts more obstacles to the constant efforts for mutual understanding and sincere and fruitful theological dialogue between the Orthodox and the Roman-Catholic Church. The second part of the study is related to the ecclesiology of “communion” and we make some comments on this central principle of theology. The concept of “communion” should apply to all the ecclesial institutions and it could greatly contribute, in a very positive and constructive way, to the discussions of the problem about the office of “primus” and the way of exercising it in the Catholic Church, with specific reference to the “primacy” of bishop of Rome, in terms of the ecumenical movement and the ecclesial rapprochement. The concept of “communion” may even place the stumbling block of the ecclesial unity, i.e. the “office” of the pope, in the traditional framework, which is the paradigm of the “pentarchy of the patriarchs”. In other words, the way of Church’s life during the first ten centuries. In the last section we briefly discuss the rebeginning of the second phase of the Official Theological Dialogue between the Roman-Catholic and the Orthodox Church (Belgrade 18-25 September 2006), the official visit of pope Benedict 16th to Constantinople (30 November 2006) and the official visit of archbishop of Athens and all Greece Christodoulos to Rome (14 December 2006). These very important events it is hoped that will push forward the essential progress of this dialogue, which some time in the future may lead the two Churches to the full “communion” of faith and sacramental life.
4. Philotheos: Volume > 8
Βασίλειος Ἀθ. Τσίγκος Οἱ θεολογικές προϋποθέσεις τῆς περί Θεοῦ διδασκαλίας τοῦ ἁγίου Γρηγορίου τοῦ Παλαμᾶ
5. Philotheos: Volume > 8
Σπυριδούλα Αθανασοπούλου-Κυπρίου Η μελέτη των πατερικών πηγών ως ευκαιρία προσέγγισης ανατολής και δύσης: η περίπτωση της τριαδολογίας
6. Philotheos: Volume > 1
Θεόφιλος Ἀμπατζίδης Χρόvος καὶ αἰωvιότητα στὸν Γρηγόριο Νύσσης
7. Philotheos: Volume > 14
Zdravko Jovanović Οι βασικές εκκλησιολογικές αρχές της αρχέγονης Μεταρρυθμίσεως
8. Philotheos: Volume > 14
Porfirije Perić, Dragan G. Karan Ὁ διάλογος τῆς ἐκκλησιαστικῆς ποιμαντικῆς μέ τήν ψυχολογία καί ψυχιατρική ἐπιστήμη ὡς ἔκφραση διακονίας τῆς ζωῆς τοῦ ἀνθρώπου
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This paper investigates the relationship between mental health and pastoral care in the Church. The principal goal is to indicate the area of dialogue and cooperation between pastoral theology / pastoral psychology and psychology and psychiatry, an area most noteworthy. Furthermore, the importance of the preservation of boundaries between scientific disciplines is emphasized as a key prequirement for a successful dialogueἩ ἐργασία ἀσχολεῖται μέ τή σχέση τῆς ψυχικῆς ὑγείας μέ τήν ποιμαντική διακονία τῆς Ἐκκλησίας. Βασικός σκοπός τῆς μελέτης εἶναι ἡ ἀπόδειξη τοῦ ἀξιόλογου περιθώριου πού ἔχει ὁ διάλογος και ἡ συνεργασία τῆς ποιμαντικῆς θεολογίας μέ τήν ψυχολογία καί ψυχιατρική ἐνῶ παράλληλα τονίζεται ἡ σημασία τῆς διαφύλαξης τῶν ὁρίων κάθε ἐπιστήμης ὡς βασική προϋπόθεση γιά ἕνα ἀποτελεσματικό διάλογο.