EIRINI ARTEMI

George Pachymeres (1242-1310) was a multifaceted personality, an important clergyman, a theologian, a scholar, a philosopher, a historian and a mathematician with plenteous ecclesiastical and political action and broad in extent and quality writings. The paraphrases hold an important part in his writings. These are some of the favorite kinds of his writing. Through paraphrases on Dionysius Areopagite, or Pseudo – Dionysius, Pachymeres is revealed as a secret Christian, full of divine love. His appeal for the paraphrases will allow him to escape from the plurality of the human thought and to manage to achieve the union with the One. Also the commentaries- paraphrases on the works of Pseudo - Dionysius from Pachymeres present the Christian reading of the Platonic and Neo-Platonic tradition. The examined project in this dissertation is Paraphrase concerning the work of the Secret Theology of Dionysius Areopagite. Through this paraphrase Pachymeres comments and paraphrases Dionysius’s w...

espanolLa contribucion de San Basilio a la pneumatologia se comprende mejor en el medio historico de la controversia arriana que impregno religiosa y politicamente gran parte del Imperio Romano del siglo IV. Es un estudio que se centra en la comprension de Basilius del papel y la Persona del Espiritu Santo, particularmente como se encuentra en su tratado El Amphilochius Iconium. El caracter distintivo del Espiritu Santo se puede definir a la luz de la relacion trinitaria del Espiritu. Basilio, como Atanasio, define la peculiaridad del Espiritu Santo en terminos de su relacion con Dios, el Padre y el Hijo. El estado y la posicion en su relacion define el caracter distintivo de cada miembro de la Trinidad. La definicion de este tipo ocupa la mayor parte del tratado de pneumatologia de Basilius. La pneumatologia de Basilius no puede ser entendida; sin embargo, aparte de sus pensamientos sobre la salvacion y el bautismo, que a su vez estan unidos. Elargumento de Basilio para la divinida...

Gregory of Nyssa was concerned that his brother Basilius the Great didn't analyze the creation of man in his "Hexaemeron". For this reason, he wrote this treatise. In this paper we are going to deal with the fifth and the sixth chapters of it. In these chapters analyses how the kingdom of God is connected with the creation of man and which is the real goal of the man. In the other chapter, sixth, Gregory based on the biblical words about human's creation in order to respond to Anomies' teaching about the differences in nature for the persons of the Triune God. Of course, for all of these, he uses arguments which have a great influence from ancient Greek philosophy and they are employed by Gregory most of times in these two chapters with indirect way.

Sophrony of Essex speaks about the revelation of God through scholar theology and through the life of each man who is crucified with Christ. So that God is revealed to human beings in the hiding places of his heart. Saint Sophrony’s life and his writings speak about the ways that God becomes known to people. The latter as another Moses can accept this acknowledgement of Him in their hearts or can deny it. In this paper, it will be examined how the theology of Saint Sophrony stems from a focus on the idea of these, understood as the ontological meeting ‘ground’ between God and Man. Sophrony of Essex supports that theology cannot be and is not a philosophical science, but “it is a living penetration into divine eternity”. For the believer, this revelation about the Triune God is an inexhaustible source of wisdom, joy and light pouring out on all manifestations of human existence, resolving all the perplexities of the mind and heart, leading to the endless expanses of eternal life. A theology which doesn’t have any connection with the revelation of God is useless. By this way Saint Sophrony opposes the logic of many modern theologians who view God as a thing and seek to legitimize heretical views that have already been condemned by the Ecumenical Councils.

La contribución de San Basilio a la pneumatología se comprende mejor en el medio histórico de la controversia arriana que impregnó religiosa y políticamente gran parte del Imperio Romano del siglo IV. Es un estudio que se centra en la comprensión de Basilius del papel y la Persona del Espíritu Santo, particularmente como se encuentra en su tratado El Amphilochius Iconium. El carácter distintivo del Espíritu Santo se puede definir a la luz de la relación trinitaria del Espíritu. Basilio, como Atanasio, define la peculiaridad del Espíritu Santo en términos de su relación con Dios, el Padre y el Hijo. El estado y la posición en su relación define el carácter distintivo de cada miembro de la Trinidad. La definición de este tipo ocupa la mayor parte del tratado de pneumatología de Basilius. La pneumatología de Basilius no puede ser entendida; sin embargo, aparte de sus pensamientos sobre la salvación y el bautismo, que a su vez están unidos. Elargumento de Basilio para la divinidad del E...

Plato regards education as a means to achieve justice, both individual justice, and social justice. In this educational system, there was a great interaction between the student and the teacher. This personal communication has a catalytic and an essential role in the pedagogical relationship. This takes place because through this unique pedagogical relationship, there is a flourishing of the most complete interaction and mutual influence is realized, but at the same time, it is given to the educator the opportunity to influence the values, attitudes, and perceptions of the educated. Of course, we cannot deny that Artificial Intelligence will help students and teachers to learn more to discover new abilities to conquer every kind of knowledge. At the same time, a student knowing their teacher is not human put great strain on a student’s ability to empathize and imagine themselves as mastering the content and skills at hand. A computer is a computer. Computers are capable of levels of calculations, which we could only dream of achieving with our minds alone. But when a human teacher can show the benefits to learning content—and indirectly proving not only that it can be done, but that it is something to aspire to—learners are more likely to be inspired to work harder and make progress. In this paper, we are going to analyze the advantages, disadvantages, and dangers of Artificial Intelligence education.

Heralded as the first Christian emperor, Constantine the Great is recognised as the ruler who ended Christian persecutions, changed an entire empire’s religion, and founded a new capital city to the east of the once all-powerful Rome. It is not surprising that, due to these achievements, modern-day historians consider this fourth century emperor to be “one of the outstanding men of Rome’s declining years. One of the first areas of debate concerning Constantine is the events that led to his conversion to Christianity. Lactantius and Eusebius of Caesarea underlined that the cruciform symbol seen in the sky and in Constantine’s dream was the basis for being Constantine Christian. Through their writings, we will try to show that Constantine believed in Christ and became Christian, because he believed that Christ was the real God. Resumen: Heralded as the first Christian emperor, Constantine the Great is recognised as the ruler who ended Christian persecutions, changed an entire empire’s religion, and founded a new capital city to the east of the once all-powerful Rome. It is not surprising that, due to these achievements, modern-day historians consider this fourth century emperor to be “one of the outstanding men of Rome’s declining years. One of the first areas of debate concerning Constantine is the events that led to his conversion to Christianity. Lactantius and Eusebius of Caesarea underlined that the cruciform symbol seen in the sky and in Constantine’s dream was the basis for being Constantine Christian. Through their writings, we will try to show that Constantine believed in Christ and became Christian, because he believed that Christ was the real God.

espanolClemente de Alejandria o Tito Flavio Clemens estaba familiarizado con la literatura y la filosofia griega clasica. Cuando se convirtio al cristianismo, trato de hacer algunas distinciones claras contra el paganismo. Muchas cosas del paganismo fueron interpretadas de una manera que sirve a la teologia cristiana. En el Protrepticus de Clemente de Alejandria, el padre de la iglesia trata de explicar como se pueden usar los mitos de la musica clasica bien conocidos para crear el conocimiento de una "Nueva cancion" superior. En lugar de eso, los cristianos sirven la Nueva Cancion: Jesus en la Iglesia y fuera de la Iglesia, continuan "divirtiendose con juegos impios y temblorosos, ocupados con la flauta, el baile, la intoxicacion y todo tipo de basura. Los que cantan asi, y cantan en respuesta, son los que antes del himno de la inmortalidad, que se encuentran al final malvados y perversos cantando este palinodo mas pernicioso, "Comamos y bebamos, porque manana m...

espanolSan Isidoro Pelousiotes estudio cuidadosamente la Biblia. A traves de sus cartas, interpreto varios pasajes biblicos y explico diferentes temas biblicos. La palabra de la Biblia era para el Padre un guia infalible para vencer el escollo de toda ensenanza heretica que amenazaba la salvacion de los creyentes en Cristo. Al mismo tiempo, de acuerdo con la obra inspirada de la Biblia, podia proclamar que hay un Dios en tres personas. Hizo hincapie en la unidad de la esencia de Dios y, al mismo tiempo, hablo de las hipostasis del Dios unico. Isidoro sabia, por supuesto, que la mente humana no puede comprender la sabiduria incomprensible, que la sabiduria de Dios, ya que ese Dios supera los limites de la mente humana. Finalmente, con la ayuda de pasajes hagiograficos, pudo cubrir de manera comprensiva las cartas de cuestiones distintas de doctrinales, morales, asceticas, educativas e interpretativas. En las Escrituras, apoyo que el creyente encuentre en Cristo suministros para esfor...

Creation, including humankind, is a gift of God, expressing his love and revealing the divine intention. In creation, God brings into existence human beings with the freedom to love both God and their fellow creatures (Rom 1:20). Human beings are created according to the image and likeness of God (Gen 1:26–27). The fact of human being created in the image of God means that humanity, right from the moment of creation, was endowed with a royal character. God is love and source of love: the divine Creator has drawn this feature on human faces too. Man struggles for his eudaimonia. Christian tries to obtain eudaimonia through the orders of God and the unity with Him. Man has been dealing with the human flourishing since the creation of societies and the progress of culture. This human flourishing is connected with the twofold of human nature, body and soul. For Christian, the ability to reflect God can be traced in all aspects of human life. Thus the image is what is given at the outset, conferred on all of us as persons, whereas the likeness is attained through our free cooperation (synergeia) with grace. In the 21st century Christians have to face up the combination of Christian Anthropology, Positive Psychology and Human Flourishing and they should not be trapped in the jail of modernity which connects Positive Psychology and Human Flourishing with only materialistic goods.

Saint John Chrysostom refers to the obligations of spouses in a marriage. He addresses mainly his advice in men, because the male selfishness hardly is tamed and he sometimes behaves with cruelty. Chrysostom condemns the practice of physical violence and abuse of women by men. On the contrary he requires the sacrificial spirit from man, great forgiveness and not threats and intimidation. With grace and meekness, the deep peace of the family will be ensured and the discontent will be removed and also the devotion of one spouse to the other will increase. Chrysostom says: “There is nothing, nothing more precious than to anyone be loved so much from his wife or from her husband”. St. John Chrysostom refers to a cohesive element, the foundation of conjugation, communication between spouses. It is the daily interaction of both spouses. The most important element of communication is discussion. The debate should be about intimacy, mutual respect in an atmosphere of freedom, equality and l...

Marcellus of Ancyra tried with zeal to combat Arius, but he adopted the opposite extreme of modified Sabellianism. Marcellus taught that the Logos did not become a separate person until the incarnation, perhaps looking back to an earlier model of 'two-stage' Logos theology. This denial of a separate preexistent Son made Eusebius of Caesarea label his theology as 'Sabellian' throughout his text Against Marcellus. Marcellus' dyo-prosopic christology is one in which the Logos, not as separate personal being, but as God himself in his activity, is joined to an man. On the other hand, Sabellius taught that the Logos or Word existed before the incarnation, but not as a distinct person, being immanent in the essence of the Deity as the divine reason. He was regarded as there in differing from St. John in the fourth gospel, denying that the Logos, the creating, revealing, and redeeming principle, is a person really and eternally distinct from the Father. In this paper we will try to compare the triadological teaching of Marcellus and of Sabellius in order to show Marcellus' doctrine of the trinity isn't a simple or successive modalism of Sabellius, although Eusebius of Caesarea may perhaps be excused for confusing it with Sabellianism. Unfortunately, the teaching of Sabellius is known to us only from a few fragments, and some of these not altogether consistent, in Athanasius of Alexandria, Gregory Nazianzen, Epiphanius of Cyprus and other fathers. To sum up if the God of Sabellianism was metamorphosed to meet the changing needs of the world, Marcellus' God was expanded to meet the changing needs of the world.

In 2014, approximately 2.6 million people died in the United States, and approximately 55 million people died worldwide.1,2 Death is inevitable, but people die from many different causes and in many different environments. Most individuals at end of life want to be surrounded by family, in familiar settings, and with a chance to say their good-byes. Currently, the United States and other nations are engaged in important debates and discussions involving the end of life and how to die well. Among the factors prompting increased attention to these important issues include the aging of the population; the increasing recognition that doing everything possible to prolong life, such as intensive care or chemotherapy for patients with terminal illness, is not always appropriate or desirable; the growing awareness of the importance of advance directives and selfdetermination about end-of-life decision making; and the well-documented finding that health care spending during the last year of life represents a significant amount of health care costs and accounts for a substantial proportion of total Medicare expenditures, with approximately 60% of spending during the last 6 months of life among Medicare beneficiaries occurring during their final month.3 Although discussions about death, dying, and end of life care were politicalized just a few years ago, the climate has changed and more intellectually honest and more informed conversations about these important issues are now possible. For instance, a 2010 report examined the “quality of death” among 40 countries, ranking them in terms of the quality and availability of end-of-life care and defining issues that “must be considered when policymakers seek to improve the quality of death faced in their countries by those with incurable illness.”4 In addition, the willingness to seriously and openly consider these important issues is reflected, for example, in the changing public opinion and legislative climate in the United States around physician-assisted dying. Although this practice previously was widely rejected on clinical and ethical grounds, physician aid in dying has received increased recognition and acceptance by some physicians, members of the public, and policy makers as a viable option for patients at the end of life.5 Few issues are as emotionally charged and controversial as physician-assisted dying, or as clinically or emotionally difficult as the responsibility of caring for patients for whom death is imminent. Given the potential ethical and clinical challenges physicians encounter in caring for and meeting the needs of dying patients and their families, JAMA has an obligation to create a forum in which new information about these issues can be reported and other related issues can be discussed. This issue of JAMA is devoted to the topic of death, dying, and end of life. The issue includes 2 Original Investigations, one reporting findings comparing site of death and health care utilization among 7 countries and the other evaluating family perceptions about aggressive care at the end of life; 2 Research Letters with new data on patterns and place of death of physicians; 8 Viewpoints providing new insights on a range of topics on dying and end of life care; 3 narrative stories (A Piece of My Mind); a JAMA Revisited; an infographic depicting life expectancy and causes of death; and a JAMA Patient Page on changes in death rates and causes in the United States over the last 4 decades. The cover represents the inevitability of life: death. Five of the Viewpoints in this issue focus on physicianassisted dying, with 2 presenting opposing views. Yang and Curlin6 maintain that physician-assisted suicide is never justifiable: “It is never justifiable because it always violates the injunction not to kill.” Quill and colleagues7 present an opposing view suggesting that physician-assisted death should be made legally available. The authors also note that language must be an important part of this discussion. “Physicianassisted ‘suicide’ connotes mental illness and suggests a selfdestructive aspect of such decisions that many find offensive. Even the term physician-assisted death, although better than physician-assisted suicide, puts more emphasis on the physicians’ role than may be warranted.” In other Viewpoints, Clodfelter and Adashi8 detail the recent changes in California following the passage of the End of Life Option legislation, and Gostin and Roberts9 describe the changing legal climate in the United States and the laws in the 4 states that have authorized physician-assisted dying. It is important to note that all of these states have recognized the moral dilemma of physician-assisted dying and specifically state that physicians may refuse to participate. Chochinov10 describes the evolving environment in Canada after that country’s Supreme Court ruled “the prohibition on physician-assisted dying infringes on the right to life, liberty, and security of the…

The knowledge of God has been the main subject of the theological teaching since the expanding of the Christian doctrine and teaching. Ecclesiastical writers as Gregory of Nyssa and Nicholas of Cusa accept that the knowledge about God is conventional and symbolic (deliberately). His attributes are known, however His essence “ousia” is not known. God is in finite. He is unlimited in every kind of perfection or that every conceivable perfection belongs to Him in the highest conceivable way. God is self-existent and does not depend on anything else for his existence. The biblical I am that I am. Related to divine immutability: God does not undergo any change. God is externally related to the world: no event in the world has any effect on God. God conforms to the substance metaphysics of Greek philosophy. A substance is independent, self- contained, and self - sufficient. Man knows only the God' s attributes and not His “ousia”. This happens, because the finite human mind can not gr...

Ὁ Ἰσίδωρος ὁ Πηλουσιώτης καταγόταν ἀπό τήν Αἴγυπτο. Συνδεότανφιλικά ἤ καί μέ σχέση συγγένειας μέ τήν οἰκογένεια τοῦ πατριάρχηἈλεξανδρείας Κυρίλλου. Ὁ Ἰσίδωρος καί ὁ Κύριλλος προσπαθοῦν νάἀναφερθοῦν στό τριαδικό δόγμα μέ σαφήνεια, χρησιμοποιώνταςπαραδείγματα ἀπό τήν καθημερινή ζωή, ὥστε νά προετοιμάσουν τούςπιστούς νά συλλάβουν, ὅσο εἶναι δυνατόν, καί νά κατανοήσουνκαλύτερα τήν περί τοῦ Θεοῦ χριστιανική διδασκαλία. Τά παραδείγματάτους, ὅμως, προέρχονται κυρίως ἀπό τήν Ἁγία Γραφή. Μέσα ἀπό τήδιατριβή αὐτή παρουσιάζεται ἡ τριαδολογική διδασκαλία τοῦ Ἰσιδώρουκαί ἡ σχετική τοῦ Κυρίλλου, ἐνῶ ταυτόχρονα ἐξηγεῖται μέ σαφῆἐπιχειρήματα ἐάν ἡ τριαδολογία τοῦ Ἰσιδώρου ἐπηρέασε ἐκείνη τοῦΚυρίλλου μέ βάση τά γραφόμενα τῶν δύο Πατέρων ἀλλά καί τίςσύγχρονες καί μεταγενέστερες ἱστορικές πηγές τους. Ὁ λόγος τῆςΓραφῆς ἀποτελεῖ καί γιά τούς δύο Πατέρες ἀλάνθαστο ὁδηγό γιά νάξεπερνοῦν τό σκόπελο κάθε αἱρετικῆς διδασκαλίας, ἡ ὁποία ἀπειλεῖ τήσωτηρία τῶν πιστῶν ἐν Χριστῷ. Συγχρόνως, μέ βάση τά θεόπνευσταἔ...

Artykuł przybliża postać bizantyjskiego myśliciela, przedstawiciela renesan­su bizantyjskiego, żyjącego w X w., biskupa Aretasa z Cezarei, oraz jego ko­mentarz do Kategorii Arystotelesa. Celem jest ukazanie naukowego warsztatu i badawczej pasji, jaką odznaczał się biskup Aretas w komentowaniu szczególnie wymagającego tekstu, jakim są Arystotelesowskie Kategorie, oraz przedstawie­nie zasad bizantyńskiej hermeneutyki tekstów filozoficznych, której główną cechą jest krytycyzm oraz unikanie filologicznych i objaśniających komentarzy. Scholia Aretasa do Arystotelesa pokazują, że biskup Cezarei używał tekstu filozofa przede wszystkim do wykładania na jego podstawie neoplatońskiej ontologii.

St. Basilius's contribution to pneumatology is best comprehended within the historical milieu of the Arian controversy that pervaded much of the fourth century Roman Empire religiously and politically. It is a study which focuses on Basilius's understanding of the role and the Person of the Holy Spirit, particularly as found in his treatise to Amphilochius Iconium on the Holy Spirit. The distinctive character of the Holy Spirit can be defined in the light of the Trinitarian relationship of the Spirit. Basilius, like Athanasius, defines the distinctiveness of the Holy Spirit in terms of His relation to God the Father and the Son. The status and position in their relationship defines the distinctiveness of each member of the Trinity. The definition of this kind occupies the major part of Basilius's treatise of pneumatology. Basilius's pneumatology cannot be understood; however, apart from his thoughts on salvation and baptism, which themselves are bound together. Basil...

The knowledge of God has been the main subject of the theological teaching since the expanding of the Christian doctrine and teaching. Ecclesiastical writers as Gregory of Nyssa and Nicholas of Cusa accept that the knowledge about God is conventional and symbolic (deliberately). His attributes are known, however His essence "ousia" is not known. God is in finite. He is unlimited in every kind of perfection or that every conceivable perfection belongs to Him in the highest conceivable way. God is self-existent and does not depend on any thing else for his existence. The biblical I am that I am. Related to divine immutability: God does not undergo any change. God is externally related to the world: no event in the world has any effect on God. God conforms to the substance metaphysics of Greek philosophy. A substance is independent, self-contained, and self-sufficient. Man knows only the God’s attributes and not His "ousia". This happens, because the finite human mi...

During the reign of Diocletian (284-305AD), Ephesus was reorganized on centralized and authoritarian lines down to the provincial level. A big part of the citywas rebuilt by Constantine I. In 401AD after the Edict of Thessalonica from Emperor Theodosius I, the ruins of temple of Artemis was destroyed. The most important role of the city took place in 431AD. There, the Council of Ephesus was assembled by the Emperor Theodosius the younger to settle the contentions which had been raised in the Church by the heretical teaching of Nestorius, bishop of Constantinople. Finally, in 449AD another council took place the Robber Synod, which was condemned by the Fourth Ecumenical Council in Chalcedon in 451.During the reign of Diocletian (284-305AD), Ephesus was reorganized on centralized and authoritarian lines down to the provincial level. A big part of the citywas rebuilt by Constantine I. In 401AD after the Edict of Thessalonica from Emperor Theodosius I, the ruins of temple of Artemis was...

Christ brought a rebellion to human life according to religious and ethical orders. Christians should put these orders into practice in their daily life. Christian ethics emphasized that morality should unite with Christ and Church's sacred mysteries, otherwise it was not worthy. The central feature of Byzantine culture was Orthodox Christianity. Christian Ethics in the Byzantine Empire was not a systematic philosophical discipline but an occasional response to particular problems posed in everyday life or interpreting the Scripture. The Christian law and the Church commandments were set within the context of devotion to God but were deontological standards defining what this morality was. The highest ethical duty of a Christian was the same as the greatest commandment: love God and love your neighbor. In this paper, we are going to search for vicious and good/virtuous relationships in the teachings of the Church Fathers based on the social structure and gender relations in the ...

Nowadays, there is a question about the relationship between patristic and "after patristic" theology, according to Orthodox theology. This theology comes from the writings of the Fathers, the tradition of the Orthodox Church but also from the general revealed truth of the Church. The opposite of orthodox theology is "after patristic" theology. The latter is an extension of the various newer theologies of western Christian Churches. They make a relevance of theology and feminist, or politics, or different social problems, etc. What is the view of the Orthodox Theology, when many Orthodox support these kinds of theologies and some others have negative attitude to these theologies. Is there any real connection between patristic theology and "modern theology"? Resumen: Hoy en día hay una pregunta acerca de la relación entre teología patrística y teología post-patrística, según la teología ortodoxa. Esta teología proviene de los escritos de los Padres, la t...

En el cristianismo primitivo, el término mystikos se refería a tres dimensiones, que pronto se entrelazaron, a saber, la bíblica, la litúrgica y la espiritual o contemplativa. La dimensión bíblica se refiere a las interpretaciones "ocultas" o alegóricas de las Escrituras. La dimensión litúrgica se refiere al misterio litúrgico de la Eucaristía, la presencia de Cristo en la Eucaristía. La tercera dimensión es el conocimiento contemplativo o experiencial de Dios. El vínculo entre la teología mística y la visión de lo Divino fue introducido por los primeros Padres de la Iglesia, quienes usaron el término como un adjetivo, como en la teología mística y la contemplación mística. Gregory's of Nyssa, Dionysius Areopagite y Maximos the Confessor realmente llegan a conocer a Dios no mediante su comprensión humana, sino a través de la teología mística. Los poderes de razonamiento deben entrar en una quietud pasiva, permitiendo que la facultad más alta en la persona humana posea ...

The knowledge of God has been the main subject of the theological teaching since the expanding of the Christian doctrine and teaching. Ecclesiastical writers as Gregory of Nyssa and Nicholas of Cusa accept that the knowledge about God is conventional and symbolic (deliberately). His attributes are known, however His essence "ousia" is not known. God is in finite. He is unlimited in every kind of perfection or that every conceivable perfection belongs to Him in the highest conceivable way. God is self-existent and does not depend on any thing else for his existence. The biblical I am that I am. Related to divine immutability: God does not undergo any change. God is externally related to the world: no event in the world has any effect on God. God conforms to the substance metaphysics of Greek philosophy. A substance is independent, self-contained, and self-sufficient. Man knows only the God’s attributes and not His "ousia". This happens, because the finite human mi...

EnglishIn this paper, we are going to present how John Damascenes used the Pauline Literature to make the treatise An Exact Exposition of the Orthodox Faith, mainly the part of Christology. John uses the Pauline epistles in order to speak about the Deity. God gives us the ability to know Him through a mirror. John uses more texts from Paul's epistles than texts of other Church fathers. The passages from epistles are the base for the development of John's dogmatic teaching and arguments. So, by this way, we will reach to the conclusions that the main points in the teaching of John's this work are the some of the main points in the theology of St. Paul mainly. The sin of Adam, and each one’s personal sins, all men are sinners and in need of redemption. In order to save mankind, God sent his Son into the world, born of a woman. Christ communicates his grace and justifies all who believe in him, and are baptized. Christ's grace includes the sending of the Holy Spirit, wh...

EnglishDuring the reign of Diocletian (284-305AD), Ephesus was reorganized on centralized and authoritarian lines down to the provincial level. A big part of the citywas rebuilt by Constantine I. In 401AD after the Edict of Thessalonica from Emperor Theodosius I, the ruins of temple of Artemis was destroyed. The most important role of the city took place in 431AD. There, the Council of Ephesus was assembled by the Emperor Theodosius the younger to settle the contentions which had been raised in the Church by the heretical teaching of Nestorius, bishop of Constantinople. Finally, in 449AD another council took place the Robber Synod, which was condemned by the Fourth Ecumenical Council in Chalcedon in 451. portuguesDurante o reinado de Diocleciano (284-305), Efeso foi reorganizado em linhas centralizadas e autoritarias ate o nivel provincial. Uma grande parte da cidade foi reconstruida por Constantino I. Em 401, apos o Edito de Tessalonica do Imperador Teodosio I, as ruinas do templo ...

Este trabajo pretende ofrecer una exposicion sobre la obra de Gregorio de Nisa en como Moises podria “saber” y “ver” a Dios. La humanidad y Dios estan en dos planos muy diferentes de la existencia. Moises “conocio” a Dios, porque el trato de salir con el orden de Dios. Cada vez que Moises hizo un movimiento que incluia una especie de su sacrificio, Dios se le aparecio. Dios presento a Moises a traves de la zarza ardiente. Gregory subrayo que que cada persona, incluido Moises, puede conocer la esencia de Dios – no se puede saber lo que Dios es. Sin embargo, uno puede saber “que Dios esta” – lo que significa que podemos saber que Dios existe. Moises tenia muchas “visiones” de Dios y Gregory explico que no es posible para cualquier hombre para describir la revelacion de estos Dios a Moises, ya que “Los seres humanos no son capaces de este conocimiento porque es” distinta “o” mas alla de “ellos”. Moises queria ver a Dios todo el tiempo. Gregory recordo a su audiencia que refleja el dese...

Bóg jest niepojęty i ten fakt musi być zaakceptowany przez każdy umysł ludzki. Możliwe jest jednak poznanie Go poprzez Jego dzieła, ale do tego niezbędny jest wolny od grzechu umysł i posiadanie takich cnót, jak mądrość, sprawiedliwość, miłość i wiara. Tylko wtedy Bóg będzie mógł „mieszkać” i „przechadzać się” w nas, i da nam szansę spotkania Go. Izydor z Peluzjum porównuje prawdziwą wiedzę o Bogu do „wina”, co wynika z obecności wcielonego Boga Logosu na Ziemi i objawienia jego nauczania. Ponieważ Pan opisuje siebie jako winorośl, pewność wiedzy o Nim jest nazywana „winem”. Bóg jest Jeden i Trójjedyny. Dowód ten pochodzi z Biblii. Peluzjota wyjaśnia, że liczba pojedyncza w Biblii, która jest używana odnośnie Boga, odnosi się do wszystkich trzech Osób Bożych, które są współistotne, liczba mnoga zaś odnosi się do hipostazy Boga w Trójcy Jedynego. Izydor podkreśla, że znajomość Boga wymaga wielkiej dojrzałości duchowej i mądrości. Wiara ludzi we wcielone Słowo Boże objawia się pośród ...

Prezentowany artykuł, składający się z trzech części: tradycja apokryficzna w Kościele; Klemens z Aleksandrii i wykorzystanie tradycji apokryficznej w jego pismach; Logos w myśli Klemensa Aleksandryjskiego, ukazuje, jakie miejsce Klemens widział dla tradycji apokryficznej w nauczaniu Kościoła i swoich pis­mach. Klemens wyjaśnia z naciskiem, że sekretna tradycja filozoficzna prowadzi gnostyków do stania się ucieleśnieniem obecności Chrystusa w świecie. Ta se­kretna tradycja filozoficzna różni się od tradycji chrześcijańskiej, przynależnej do Kościoła i dlatego Klemens nie odnosi się często do nauczania Kościoła, lecz odwołuje się do innej tradycji – do apokryfów. Jednocześnie nie chce pomijać prawdziwej Tradycji kościelnej. Ta niespisana tradycja, którą Klemens traktuje jako nasiona wiedzy, które z konieczności mają być trzymane w ukryciu, wpływa na formę i znajduje swe miejsce w księgach Stromatów.

Prezentowany artykuł ma na celu ukazanie roli św. Atanazego Wielkiego w pro­pagowaniu życia monastycznego w jego dziełach: Żywocie świętego Antoniego, Listach do mnichów i Listach paschalnych. Na przykładzie św. Antoniego Atanazy ukazywał rolę, ważność i zalety życia poświęconego Bogu, z dala od świata. Atana­zy ukazuje się poprzez swe dzieła jako propagator monastycyzmu i życia ascetycz­nego, a jednocześnie obrońca ortodoksji. Dzięki jego pismom, monastycyzm, który wyrósł na egipskiej pustyni, stał się znany daleko poza Egiptem i stał się podstawą do tworzenia grup monastycznych w całym ówczesnym Imperium Rzymskim.

Christianity adopted Greek language and thought it existed within a Greek cultural milieu and Hellenic historical setting. As a whole, however, the Fathers of the Greek Church did not seek to borrow either the essence or content from ancient Greek thought, for those they possessed in their sacred Scriptures. The Church Fathers put together the best parts of Greek classical antiquity with the best of the teaching of Christian theology. Nevertheless, in this effort Christian revelation did not escape infiltration by Greek thought, and Greek cultural and intellectual influences became interwoven with Christian faith. It was Christianity’s encounter with Hellenism that made the former a cosmopolitan religion. This relationship, not without periodic tensions, prevailed throughout the Byzantine millennium and centuries beyond. Long before modern anthropologists, philosophers, and theologians, these Church fathers confirmed that Greek culture is the outer garment of religion and religion i...