This article deals with the relationship of the Sinaitic Fathers and Evagrius of Pont. On the one hand, their main representative St. John Climacus strongly criticized some Evagrius’ fallacies, while on the other hand used thе good side of his ascetic teachings. Furthermore, the specificity of location of the Sinai Monastery resulted that God seeing, contemplation and theology exercised through the Sinaitic Fathers became ideals of the ascetical spirituality. All these ideals originate in ascetical teaching of Evagrius whose correct teachings and soul-benefit readings, at first, were acknowledged by the Fathers of Gaza. Later it was passed onto the Fathers from Sinai and ultimately unto the all ascetical tradition primarily unto the Neptic tradition.

In the present study, we are discussing the actually quite important matter for the theology of the Eastern Christianity on the real existence of the divine energies and their relation to the divine essence. Following Gregory Palamas’ treatise entitled Περί θείας ἑνώσεως και διακρίσεως we attempt to approach his theory on unions and distinctions, which proves just the two ways in which God exists. In the gnoseological level, we are discussing how affirmative, apophatic and superlative theologies are combined, in order to become clear that God is totally unknown as to his essence, but, up to a certain point, knowable as to the projections of his energies. Our main goal is to show that Gregory Palamas is absolutely consistent with the previous Christian tradition.

“The media and intellectuals in the era of globalization” represents a speech at the conference “Globalization and the Media” held in Corfu on 24 January 2004 regarding the establishment of a network of journalists of the Western Balkans.

A Psalter consists of a number of royal and messianic psalms which should not be separated from each other. Their poetic structure is very similar, but their content is different. Except for the structure which is characteristic of the songs with the royal theme, Psalm 143 mentions the golden age of peace and plenty and simultaneously directs readers’ attention towards the coming of the new David-Messiah. The narrator takes on the role of the prayer representing his people, praying for the victory on the eve of a decisive battle.