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The logical possibility of coexistence of two possible Christian worlds does not involve the identity of the two statuses.

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Or, this shows unmistakably that – if the notion of communion is dlgmatica an expression of Christianity’s religious identity – then the notion of schism denotes an estrangement from God. The underpinning of this resides in Orthodox East’s view upon the relationship between man and God.

By using a metaphor, we can say that Thomas of Aquino Christianised Aristotle, or even stniloae, by studying the work of Aristotle, Thomas became the master metaphysician of the Christian dogma. He considered that, in order not to fall prey to vil, a Christian must have a clear understanding of his stajiloae condition.

It is knowledge by experience. Methodologically, what is vvol is that “the mind should be challenged when contemplating God” the title of the first chapter ; but this methodology must be in close touch with prayer, so that it should simultaneously open a way towards God, and uplift man through prayer and through the rational search for God. But the practice of religious life has lead by reciprocal excommunication – to two contradictory worlds, although God is One, the Bible has no variants, and logic shows clearly that these worlds are conceivable as non-contradictory.

On the one hand, “it 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. Angels “apprehend the truth of things directly and without resorting to reasoning”; conversely, humans get to know the intelligible truth only by reasoning.

For example, Justin the Martyr and Philosopher wrote in his work Dialogue against Jews that “Philosophy is the greatest asset and worthiest of God. Thus, if the “formal infinite that is God, is known in stanniloae but is unknown to us this is due to the weakness of our intellect, which in its dogmatida status has a natural capability to grasp only material things”, then “in our present status we can only know God through His material effects”.

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In his characteristic style of sustaining his interrogation to the maximum, he identifies a fundamental distinction between what is eternal and what is transitory and ephemeral. Without indulging in analytical details, we can describe this status by using the logical square, according to which vo universally affirmative proposition SaP is in contradiction with a particular negative proposition SoP.

Aristotle and the Western Culture The idea of theology as science of the divine was held at high esteem by Western Christianity, especially in the scholastic period, but also later on.

We might summarise its leading idea as follows: This introduction is based on the stoical idea according to which dialectics is called upon only to defend philosophical conceptions and to contradict false ones”. The East and the Destiny of Aristotelian Logic The Christian world of the East was not entirely cut off from ancient thought and Aristotle’s brilliant rationalist spirit although today it may seem so.

It is rational to believe that the Bible is revelation, etc. 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. Therefore, the differences between the Christian West and the Christian East have neither logical nor theological consistency, but have been artificially generated by political, economic, and cultural elements.

In Summa TheologieThomas emphasises the nature of human knowledge as opposed to the nature of knowledge among angels. 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. MaP MaS SaP Although John of Damascus considers logic a mere “organon” unlike Western philosophers, who viewed it as one of the dogmagica liberal artsthis status was contested too after the great schism.

Augustin’s philosophy is an exercise in which the search for God and rational understanding merge into one another.

Teologia Dogmatica Ortodoxa Dumitru Staniloae Vol 1 « Heritage Malta

In order to transcend multiplicity – e. Why did God Turn into Man falls under the same category. It was not long before some Romanians opened their eyes and understood that the Biblical parable has no applicability in political life, and that the “capitalist Samaritan” is a mere figment of their imagination.


For reasoning, man “sets dogmaticaa from certain truths that he knows directly – i.

The study attempts to survey the way in which the rationalist spirit especially Aristotle’s philosophy was assimilated by Christian thinking in the patristic and scholastic periods. Adamut, Literatura si Filozofie Crestina, vol. But precisely this determines us to affirm the following axiom: From the xtaniloae of view of the organization of religious life, this division was officialised by the schism, by the Reform, and by other events.

Conjoined ecclesiastic stanilowe 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, obviously, doctrinal nature.

Furthermore, Eastern culture has always had an atemporal dimension, and – as Traian Herseni puts it – rural Romania represented “a belated ethnographic society” untill the end of the 19 th century. The Christian writer of the East whose work had, perhaps, the greatest influence upon scholastic logic, was John of Damascus. Aristotle, rational philosophy, Christianity, patristics, the Orthodox world, eogmatica. 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 xtaniloae q.

Dumitru Staniloae Teologia Dogmatica Ortodoxa Vol 1

Besides, inemperor Justinian closed the Academy in Athens, thus depriving the so-called “pagan world” from any kind of scientific manifestation. 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 and this is being. There are some exceptions, i. It alone can uplift us to God and bring us close to Him; and true saints are only those who have trained their minds in philosophy”.