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Introducing a Constructive Encounter
Author:
Did Orthodoxy come to a halt before modernity? Does Orthodox Christian theology function only in traditional contexts borrowing schemes and forms of rural society, to which the liturgical and theological symbolisms, the rhetoric models of preaching, the structures of church administration and its views on the relation between religion, politics, and secular society are closely linked?
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Introducing a Constructive Encounter
Author:
Did Orthodoxy come to a halt before modernity? Does Orthodox Christian theology function only in traditional contexts borrowing schemes and forms of rural society, to which the liturgical and theological symbolisms, the rhetoric models of preaching, the structures of church administration and its views on the relation between religion, politics, and secular society are closely linked?
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Has Orthodoxy accepted the consequences of modernity or the Orthodox still feel a nostalgia for pre-modern forms of organization and structures of a glorified past, following in this way fundamentalism? Did even the movement called Return to the Fathers, as it was understood, and in spite of its initially renewal character, functioned unwittingly as a barrier, against modernity and its challenges?
Modernity and post-modernity constitute, however, the broader historical, social and cultural context within which the Church is called to accomplish its mission and to ceaselessly incarnate the Christian truth.
Female environments, relations and dynamics of space (400-1500)
New perspectives will be presented on urban and peri-urban spaces, with a particular focus on female figures as agents and leaders of these spaces, such as courts and domestic environments, monastic and economic areas. Women engaged in numerous and diverse environmental relationships where they exercised their agency: power (queens, qaids, urban and rural elites); diplomacy (Western, Byzantine and Islamic interrelations); economy (commercial activities, collective use of communal lands or water); culture and religion (artistic patronage, evergetism, female leadership in public and private settings or circumscribed to the monastic sphere). This historical and anthropological prism will therefore offer new insights on the role of women as agents in these spaces and on their leadership in the relations and the dynamics linked to this role, generating new contributions to the studies on women's history.
Female environments, relations and dynamics of space (400-1500)
New perspectives will be presented on urban and peri-urban spaces, with a particular focus on female figures as agents and leaders of these spaces, such as courts and domestic environments, monastic and economic areas. Women engaged in numerous and diverse environmental relationships where they exercised their agency: power (queens, qaids, urban and rural elites); diplomacy (Western, Byzantine and Islamic interrelations); economy (commercial activities, collective use of communal lands or water); culture and religion (artistic patronage, evergetism, female leadership in public and private settings or circumscribed to the monastic sphere). This historical and anthropological prism will therefore offer new insights on the role of women as agents in these spaces and on their leadership in the relations and the dynamics linked to this role, generating new contributions to the studies on women's history.
Revisiting Trajectories in the Fourth-Century Christological Debates
Author:
In Antioch, Nicaea, and the Synthesis of Constantinople, Dragoș Andrei Giulea delineates a new map of the theological trajectories involved in the fourth-century Christological debates, and envisions the solution of Constantinople 381 as a synthesis of the two theoretical paradigms produced at the councils of Antioch 268 and Nicaea 325. The author argues that the main theological trajectories participating in the debate were the Antiochene, the Arian, the Nicene, the Homoian, and the pro-Nicene.
Giulea redefines the pro-Nicene theology, which dominated the discussions of Constantinople 381, as a synthesis of the most effective metaphysical categories of Antioch and Nicaea. Basil of Caesarea initiated the pro-Nicene synthesis by developing a dual Trinitarian discourse, simultaneously securing ontological individuality and divine unity.
Giulea redefines the pro-Nicene theology, which dominated the discussions of Constantinople 381, as a synthesis of the most effective metaphysical categories of Antioch and Nicaea. Basil of Caesarea initiated the pro-Nicene synthesis by developing a dual Trinitarian discourse, simultaneously securing ontological individuality and divine unity.
Revisiting Trajectories in the Fourth-Century Christological Debates
Author:
In Antioch, Nicaea, and the Synthesis of Constantinople, Dragoș Andrei Giulea delineates a new map of the theological trajectories involved in the fourth-century Christological debates, and envisions the solution of Constantinople 381 as a synthesis of the two theoretical paradigms produced at the councils of Antioch 268 and Nicaea 325. The author argues that the main theological trajectories participating in the debate were the Antiochene, the Arian, the Nicene, the Homoian, and the pro-Nicene.
Giulea redefines the pro-Nicene theology, which dominated the discussions of Constantinople 381, as a synthesis of the most effective metaphysical categories of Antioch and Nicaea. Basil of Caesarea initiated the pro-Nicene synthesis by developing a dual Trinitarian discourse, simultaneously securing ontological individuality and divine unity.
Giulea redefines the pro-Nicene theology, which dominated the discussions of Constantinople 381, as a synthesis of the most effective metaphysical categories of Antioch and Nicaea. Basil of Caesarea initiated the pro-Nicene synthesis by developing a dual Trinitarian discourse, simultaneously securing ontological individuality and divine unity.
Foundations and Central Challenges
Author:
Theology and ethics have increasingly established themselves as important voices in the environmental discourse. The necessary "Great Transformation" does not primarily lack ecological knowledge, technical possibilities and political decisions, but rather a deeper-seated change in basic cultural attitudes. Against this background, this book develops a systematic reflection on environmental ethics. At first, the eye is sharpened for typical patterns, blind spots, but also tasks and competencies of ethics in the complex crisis discourse. In the theological approach, dynamic, creation-theological and interreligious aspects of eco-ethics are taken up as well as developments in the teaching authority, which have found a new level of quality in the encyclical Laudato si'. In this way, the book explores the nascent research field of ecological transformation environmental ethics and offers a comprehensive compendium textbook of environmental ethics knowledge.
Foundations and Central Challenges
Author:
Theology and ethics have increasingly established themselves as important voices in the environmental discourse. The necessary "Great Transformation" does not primarily lack ecological knowledge, technical possibilities and political decisions, but rather a deeper-seated change in basic cultural attitudes. Against this background, this book develops a systematic reflection on environmental ethics. At first, the eye is sharpened for typical patterns, blind spots, but also tasks and competencies of ethics in the complex crisis discourse. In the theological approach, dynamic, creation-theological and interreligious aspects of eco-ethics are taken up as well as developments in the teaching authority, which have found a new level of quality in the encyclical Laudato si'. In this way, the book explores the nascent research field of ecological transformation environmental ethics and offers a comprehensive compendium textbook of environmental ethics knowledge.
Author:
The revelatory experience or in common parlance, “hearing God’s voice,” is prized by Pentecostal-Charismatic Christians for its contribution to spirituality, yet remains one of the most problematic areas of church life. Theological tensions and pastoral fallout have plagued the experience since the time of the New Testament.
Drawing on the tools of practical theology, this book presents the findings of a unique and ground-breaking study among Australian Pentecostals. With a theological framework modelled on New Testament practice and undergirded by the accountability of the local church, many of the problems associated with revelatory experience can be addressed and the experience fully harnessed for kingdom purpose.
Drawing on the tools of practical theology, this book presents the findings of a unique and ground-breaking study among Australian Pentecostals. With a theological framework modelled on New Testament practice and undergirded by the accountability of the local church, many of the problems associated with revelatory experience can be addressed and the experience fully harnessed for kingdom purpose.
Author:
The revelatory experience or in common parlance, “hearing God’s voice,” is prized by Pentecostal-Charismatic Christians for its contribution to spirituality, yet remains one of the most problematic areas of church life. Theological tensions and pastoral fallout have plagued the experience since the time of the New Testament.
Drawing on the tools of practical theology, this book presents the findings of a unique and ground-breaking study among Australian Pentecostals. With a theological framework modelled on New Testament practice and undergirded by the accountability of the local church, many of the problems associated with revelatory experience can be addressed and the experience fully harnessed for kingdom purpose.
Drawing on the tools of practical theology, this book presents the findings of a unique and ground-breaking study among Australian Pentecostals. With a theological framework modelled on New Testament practice and undergirded by the accountability of the local church, many of the problems associated with revelatory experience can be addressed and the experience fully harnessed for kingdom purpose.
Paths towards Communion
Editor: