Search results for 'Orthodox Eastern Church Doctrines' (try it on Scholar)

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  1. Constantine Cavarnos (2003). Orthodoxy and Philosophy: Lectures Delivered at St. Tikhon's Orthodox Theological Seminary: An Illuminating Discussion of Orthodox Christianity with Reference to Ancient Greek and Modern Western Philosophy. Institute for Byzantine and Modern Greek Studies.score: 444.0
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  2. Grigorīĭ Dʹi͡achenko (2006). Dukhovnyĭ Mir: Bog V Priroda, V Dushe Cheloveka, Vo Vsemirnoĭ Istorii, V Khristianskoĭ T͡serkvi I V Otkrovenii͡akh; Chudesa Ot Svi͡atykh Ikon I Moshcheĭ; o Bytii Angelov; o Bytii Demonov; Dukhovnye Sredstva Dli͡a Borʹby s Demonami; Nespokoĭnye Doma; Poklonenie Satane V Masonstve; Spiritizm; Uchastie Temnykh Sil V Spiriticheskikh Seansakh; Rasskazy Iz Zhizni Nekotorykh Podvizhnikov Xix Stoletii͡a, Svidetelʹstvui͡ushchie o Bytii Dukhovnogo Mira; Fakty Iz Opytnoĭ Psikhologii, Dokazyvai͡ushchie Bytie Bessmertnoĭ Dushi V Cheloveke. Artos-Media.score: 402.0
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  3. Jonathan D. Jacobs (2009). An Eastern Orthodox Conception of Theosis and Human Nature. Faith and Philosophy 26 (5):615-627.score: 243.0
    Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I (...)
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  4. George Tsakiridis (2012). Science and the Eastern Orthodox Church Edited by Daniel Buxhoeveden and Gayle Woloschak. Zygon 47 (2):467-468.score: 243.0
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  5. A. D. Halleux (1993). [Report On the 7th Plenary Session of the International-Commission On Dialog Between the Roman-Catholic Church and the Eastern-Orthodox Churches Held At the Orthodox Theological School of St-John-of-Damascus, June 17-24, 1993]. [REVIEW] Revue Théologique de Louvain 24 (4):521-524.score: 243.0
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  6. Alexander F. C. Webster (1995). The Price of Prophecy: Orthodox Churches on Peace, Freedom, and Security. W.B. Eerdmans Pub. Co..score: 229.5
  7. Ruslan Husak (2014). Греко-Католицька І Православна Церква В Суспільно-Політичному Житті Західної України (1919-1939 Рр.). Схід 3:22-28.score: 213.0
    The topicality of the research of society and church interaction in the last century has been invoked due to several factors. The establishment of civilized relations between the church and authority contributes to the democratization of society, constructive dialogue and cooperation. The real need to overcome certain interconfessional estrangement (Catholic - Orthodox, "Westerners" - "Easterners") promotes the development of civil society principles. In studying these problems superiority naturally belongs to the West Ukrainian researchers. They are L. Aleksiievets, (...)
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  8. John Breck (2005). Stages on Life's Way: Orthodox Thinking on Bioethics. St. Vladimir's Seminary Press.score: 202.5
    Bioethics and the stages on life's way -- Bioethical challenges in the new millennium -- The covenantal aspect of Christian marriage -- The use and abuse of human embryos -- The sacredness of newborn life -- On addictions and family systems -- The hope of glory : from a physical to a spiritual body -- Care in the final stage of life.
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  9. Rico Vitz (ed.) (2012). Turning East: Contemporary Philosophers and the Ancient Christian Faith. St. Vladimir's Seminary Press.score: 198.0
    The Orthodox Church is one of the largest religious groups in the world. Yet, it remains an enigma in the West, especially among those who mistake it either for a Greek version of Roman Catholicism or for an exotic mixture of Christianity and eastern religion. Many, however, are coming to recognize the Orthodox Church for what it is: a worldwide community of Christian disciples that has been faithful to the apostolic command, “stand fast and hold (...)
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  10. Stanley S. Harakas (2001). An Eastern Orthodox Perspective on Economic Life, Property, Work, and Business Ethics. Spiritual Goods 2001:143-163.score: 189.0
    Eastern Orthodox Christianity carries forward a moral tradition from the earliest Christian period, in the belief that scriptural and patristic teaching remains applicable to the contemporary economic sphere of life. The Church Fathers focused on the ownership of property and the ethical acquisition of wealth and its use; they stressed special concern for the poor and disadvantaged. Carried forward through the Byzantine and modern eras, these early Christian understandings now can be applied through a basic and elementary (...)
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  11. Ioan Vasile Leb (2010). The Orthodox Church and the Minority Cults in Inter-War Romania (1918-1940). Journal for the Study of Religions and Ideologies 1 (3):131-141.score: 189.0
    In the context of the Union of Greater Romania, a problem specific to the development of the Romanian society and of the re-united national state was the regulation of the status or the varied religious cults. It is well known that under the Older Romanian Kingdom, the Orthodoxy was a state religion. The other cults – Lutheran, Catholic, Mosaic, and Moslem – represented small numbers of believers and had not been regulated under the law; they were tolerated. Following the Union (...)
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  12. Jordan Hupka (2011). Stalin's Hollow Cross-the Russian Orthodox Church as a Tool of Soviet Foreign Policy. Constellations 2 (2):31-40.score: 189.0
    It has been said that the Second World War saved the Russian Orthodox Church from extermination. Ever since the Revolution of 1917, the religious peoples of Russia were constantly persecuted by Soviet ideologists and politicians. Prior to Operation Barbarossa, in 1941, it seemed that the days of the Russian Orthodox Church, the largest religious institution in the Soviet Union, were numbered. However, the unique climate of the Second World War forced the Soviet government to end its (...)
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  13. V. V. Bychkov (2007). Russkai͡a Teurgicheskai͡a Ėstetika. Ladomir.score: 175.5
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  14. Chrēstos Giannaras (1984). The Freedom of Morality. St. Vladimir's Seminary Press.score: 175.5
     
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  15. M. M. Panfilov (ed.) (2007). Ivan Kireevskiĭ: Dukhovnyĭ Putʹ V Russkoĭ Mysli Xix--Xxi Vekov (K 200-Letii͡u so Dni͡a Rozhdenii͡a) Sbornik Nauchnykh Stateĭ. Rossiĭskai͡a Gos. Biblioteka (Rgb).score: 175.5
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  16. Volodymyr Kochergin (2014). Рецепція Ісламу В Російській Православній Церкві В 1990 - 2010-Х Рр. Схід 3:86-91.score: 153.0
    Complex issue of the Muslim-Christian relations raises new questions in contemporary globalized age. Theologians, writers and establishment of the contemporary Russian Orthodox Church have different points of views on the interreligious relations - from exclusivist to inclusivist. In proposed article the author tries to understand main trends in these kinds of attitude using the scheme of the theology of religions. Scholars of religion talking about Eastern Orthodox Churches emphasize the conservatism of its creed which was generally (...)
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  17. P. H. Reardon (2000). The Commerce of Human Body Parts: An Eastern Orthodox Response. Christian Bioethics 6 (2):205-213.score: 144.0
    The Orthodox Church teaches that the bodies of those in Christ are to be regarded as sanctified by the hearing of the Word and faithful participation in the Sacraments, most particularly the Holy Eucharist; because of the indwelling Holy Spirit the consecrated bodies of Christians do not belong to them but to Christ; with respect to the indwelling Holy Spirit there is no difference between the bodies of Christians before and after death; whether before or after death, the (...)
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  18. Iuliana Conovici (2013). Re-Weaving Memory: Representations of the Interwar and Communist Periods in the Romanian Orthodox Church After 1989. Journal for the Study of Religions and Ideologies 12 (35):109-131.score: 144.0
    After the fall of Communism, the Romanian Orthodox Church was forced to face its recent past, scarred by its collaboration – harshly criticized in the early 1990s – with the Ceauşescu regime. The Church’s turn to its memory of the interwar period in order to legitimize the (re)casting of Orthodoxy as a public religion was also problematic. Based mainly, but not solely on the analysis of public discourses originating with the Orthodox Church hierarchy and clergy, (...)
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  19. Nicolae Iuga (2010). Harmonious and Discordant Elements in the „Symphony” of the Romanian Orthodox Church – the Romanian State After December 1989. Journal for the Study of Religions and Ideologies 8 (24):95-103.score: 144.0
    Soon after December 1989, the Romanian political power and the Romanian Orthodox Church have established that they had common interests regarding the preservation of several elements of the old leadership structures. A radical severance with the past has never been accomplished, for, a certain fear for a complete unbalance and of an uncontrollable evolution of the State’s institutions and of the Church’s hierarchy became manifest at that time. Thus, the Orthodox Church and the leading political (...)
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  20. Marina Gaskova (2010). The Role of the Russian Orthodox Church in Shaping the Political Culture of Russia. Journal for the Study of Religions and Ideologies 3 (7):111-122.score: 144.0
    Besides other changes that have taken place in the Russian Federation in our times, the process of constitution of an ideology, which is accompanied by different competing value-systems, is one of the crucial tendencies. This process also occurs in the area of the development and construction of religious institutions and religious consciousness. Historically, the Russian Orthodox Church has had a dominant position among the other religious institutions in the country. Unfortunately, it has not and does not serve the (...)
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  21. Kristina Stöckl (2010). Political Hesychasm ? Vladimir Petrunin's Neo-Byzantine Interpretation of the Social Doctrine of the Russian Orthodox Church. [REVIEW] Studies in East European Thought 62 (1):125 - 133.score: 129.0
  22. Norman Russell (2008). Partakers of the Divine Nature: The History and Development of Deification in the Christian Traditions. Edited by Michael J. Christensen and Jeffery A. Wittungdeification and Grace (Introductions to Catholic Doctrine). By Daniel A. Keatingdeification in the Eastern Orthodox Tradition: A Biblical Perspective (Gorgias Eastern Christian Studies 2). By Stephen Thomas. [REVIEW] Heythrop Journal 49 (2):322–325.score: 129.0
  23. Stamatopoulos Dimitrios (2010). The Return of Religious and Historiographic Discourse:Church and Civil Society in Southeastern Europe (19th - 20th Centuries). [REVIEW] Journal for the Study of Religions and Ideologies 3 (8):64-75.score: 126.0
    This paper focuses on the revision of the classical thesis concerning secularism the progressive domination of the discussion around the issue of the civil society. These two poles facilitated the development of a series of historiographic approaches that particularly touched on the areas of Eastern and Southeastern Europeís history. Here we are concerned with three central cases of historiographic discourseís production, as indicators of the dominant ìparadigmîís change: the first concerns the role of the Russian church in the (...)
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  24. Stanley S. Harakas (1980). For the Health of Body and Soul: An Eastern Orthodox Introduction to Bioethics. Holy Cross Orthodox Press.score: 126.0
     
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  25. Stanley S. Harakas (1992). Living the Faith: The Praxis of Eastern Orthodox Ethics. Light and Life Pub..score: 126.0
     
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  26. Jamie Iredell (2011). Belief: An Essay. Continent 1 (4).score: 118.0
    continent. 1.4 (2011): 279—285. Concerning its Transitive Nature, the Conversion of Native Americans of Spanish Colonial California, Indoctrinated Catholicism, & the Creation There’s no direct archaeological evidence that Jesus ever existed. 1 I memorized the Act of Contrition. I don’t remember it now, except the beginning: Forgive me Father for I have sinned . . . This was in preparation for the Sacrament of Holy Reconciliation, where in a confessional I confessed my sins to Father Scott, who looked like Jesus, (...)
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  27. D. W. Amundsen & O. W. Mandahl (1995). Ecumenical in Spite of Ourselves: A Protestant Assessment of Roman Catholic, Eastern Orthodox, and Anglican Catholic Approaches to Bioethics. Christian Bioethics 1 (2):213-245.score: 117.0
    A Christian approach to the issues that constitute bioethics is inevitable for us who cherish the truth of historic, creedal, trinitarian Christianity. Scripture teaches and the Greek and Latin Church Fathers as well as the Reformers aver that man, created in the image of God, has an inherent, if vestigial, sense of right and wrong and a conscience however marred by the fall and by rebellion. We must believe that we share this most basic ecumenism with all humanity, not (...)
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  28. Flaviu Calin Rus, Corina Boie & Veronica Ilies (2012). Reactions of the Romanian Orthodox Church to the Proposed Legislation to Legalize Prostitution. Journal for the Study of Religions and Ideologies 11 (32):206-226.score: 108.0
    This article's main goal is to highlight the conflicts but also the similarities between religion and politics that exists in different subjects, views or situations. This study will have a theoretical part but also an empirical part. The empirical part will be supported by the theoretical part of the study in which we will try to demonstrate the assumptions written above. The empirical part will analyze concrete case being the church's reaction to the legislative proposal of legalizing prostitution. Choosing (...)
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  29. Stanley S. Harakas (1993). An Eastern Orthodox Approach to Bioethics. Journal of Medicine and Philosophy 18 (6):531-548.score: 96.0
    This article seeks to identify some of the major perspectives in Eastern Orthodox Christianity which provide direction for bioethical-decision making. The article first identifies some historical, theological, and liturgical sources in the Eastern Orthodox tradition which have implications for bioethics. The manuscript also seeks to address the question of the place of religious bioethics within public discussion of issues in bioethics and health care policy. Keywords: bioethics, Eastern Orthodox, faith, liturgy, secular, tradition CiteULike Connotea (...)
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  30. L. Barbu (2009). The `Poor in Spirit' and Our Life in Christ: An Eastern Orthodox Perspective on Christian Discipleship. Studies in Christian Ethics 22 (3):261-274.score: 96.0
    In his study on the Sermon on the Mount, Hans Dieter Betz remarks that the expression `the poor in spirit' (οί πτωχοί τω πνεύματι) (Mt. 5:3) is unique in the entire New Testament and does not appear at all in the early Christian literature or elsewhere in the Greek language. Considering the profound and veiled meaning of the first Matthean beatitude in the Sermon on the Mount, this article asks whether a patient analysis of the Christian virtue of humility may (...)
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  31. Miltiadis Vantsos & Marina Kiroudi (2007). An Orthodox View of Philanthropy and Church Diaconia. Christian Bioethics 13 (3):251-268.score: 96.0
    According to Orthodox theology, philanthropy refers to the love of God toward man, which man is called to imitate by loving his neighbor as himself. This love consists not just in emotions but requires specific acts of philanthropy toward our fellow man in need. The church, in keeping the commandments of Christ, has developed throughout her history a rich philanthropic work. The diaconia of the church has taken many forms, thus responding to historical change and to the (...)
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  32. John D. Jones (2006). Confronting Poverty and Stigmatization: An Eastern Orthodox Perspective. Philosophy and Theology 18 (1):169-194.score: 96.0
    The paper develops a preliminary framework for confronting poverty within the Eastern Orthodox Christian tradition. In the first section, I draw on St. Gregory of Nazianzus’s Oration 14 to discuss what is called the stigma of poverty. Although stigmatization is not essentially linked to everyday economic poverty, poor people as such are often subjected to stigmatization. For example, disaffiliation grounded in social rejection was often a distinguishing mark between pôtchos and penês. Moreover, stigmatization in itself constitutes its own (...)
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  33. Ovidiu Dan (2007). The Philanthropy of the Orthodox Church: A Rumanian Case Study. Christian Bioethics 13 (3):303-307.score: 96.0
    On the basis of a definition of God as “love”, human philanthropy is derived from Divine philanthropy, and therefore extends to all human beings. Because Divine philanthropy is most centrally expressed in Christ's incarnation and resurrection, Christ's identification with all who suffer presents the strongest motivation for human philanthropy. After a short review of the Romanian Orthodox Church's development after 1989, the author turns to his special case study, the Social-Medical Day-Care Christian Centre for older citizens. He describes (...)
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  34. Irina Papkova (2011). The Orthodox Church and Russian Politics. OUP USA.score: 96.0
    This in-depth case study examines the Russian Orthodox Church's influence on federal-level policy in the Russian Federation since the fall of communism. By far more comprehensive than competing works, The Orthodox Church and Russian Politics is based on interviews, close readings of documents--including official state and ecclesiastical publications--and survey work conducted by the author. The analysis balances the Church as an institutional political actor with the government's response to Church demands. Papkova ultimately concludes that (...)
     
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  35. Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.score: 90.0
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  36. Stefan Bratosin & Mihaela Alexandra Ionescu (2010). Church, Religion and Belief: Paradigms for Understanding the Political Phenomenon in Post-Communist Romania. Journal for the Study of Religions and Ideologies 8 (24):3-18.score: 90.0
    Starting from the hypothesis that the predominant church, religion and belief in Romania (i.e. the Romanian Orthodox Church, the Orthodox religion and the Orthodox belief) are paradigms that help understand politics, we will highlight in the present article three major aspects of the political phenomenon in post-communist Romania: de-symbolizing the democratic function, institutionalizing “democratism” and manifesting integralism in the public space. Our analysis is based on a communicational approach which postulates the conceptual oppositions as a (...)
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  37. Gabriel Andreescu (2012). The Romanian Church United With Rome (Greek-Catholic) Under Pressure: The ROC's Bad Behavior as Good Politics. Journal for the Study of Religions and Ideologies 11 (32):227-255.score: 90.0
    The study discusses the paradox of the failure of the Romanian Church United with Rome, Greek-Catholic (RCUR) to assert itself after 1990, in the context of a revival of the life of all other religious communities. The significant decrease in the number of Greek-Catholic believers and the difficulties in exercising their rights are germane to the limits of democracy in Romania. No other vulnerable communities, neither immigrants, gays, Roma,nor Jehovah's Witnesses, have been denied, all this time, the protection of (...)
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  38. Martin Tamcke (ed.) (2008). Christliche Gotteslehre Im Orient Seit Dem Aufkommen des Islams Bis Zur Gegenwart. Ergon in Kommission.score: 89.0
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  39. Natalie Depraz & Frédéric Mauriac (2012). Théo-phénoménologie I : l'amour – Jean-Luc Marion et Christos Yannaras. Revue de Métaphysique Et de Morale 2 (2):247-277.score: 85.5
    D'un philosophe comme de l'autre, on peut dire qu'ils sont tous deux, dans l'horizon contemporain, des penseurs de l'amour. Tous deux s'inscrivent en faux contre la réduction de ce dernier à la sexualité, mais, tout autant, contre sa réduction inverse, plus ancienne, à une forme de mystique éthérée de type platonico-chrétien qui a pu se formuler sous le terme d'agapè. Nous nous proposons dans cette contribution d'étudier la pensée de J.-L. Marion en adoptant l'hypothèse d'une « unité théo-phénoménologique » de (...)
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  40. L. N. Tolstoy, What is Wrong with Our Thoughts? A.score: 85.5
    Early in the fourth century Constantine made Christianity the religion of the Roman Empire, and at once had reason to regret his having done so; for now not only the Church but the state was convulsed by controversies about the Holy Trinity. These controversies raged for over two hundred years, after which the bishops found new intellectual outlets, if not more rational ones, for their animosities. But Trinitarian trouble was not dead, only sleeping. The Great Schism of the eleventh (...)
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  41. Terence Cuneo (2010). If These Walls Could Only Speak. Faith and Philosophy 27 (2):123-141.score: 81.0
    This essay is in the philosophy of Christian liturgy. Specifically, it explores the liturgical practice, at home in the Eastern Orthodox Church, of venerating icons, asking: What is it about the liturgical role of icons that would make behavior such as touching and kissing them appropriate? After arguing that the standard answers to this question offered by Western and Eastern Christians are inadequate, I develop an account according to which the icons are instruments of divine action. (...)
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  42. David Bradshaw (2006). The Concept of the Divine Energies. Philosophy and Theology 18 (1):93-120.score: 81.0
    The distinction between the divine essence and energies has long been recognized as a characteristic feature of Eastern Orthodox theology, one sharply at odds with traditional Western understandings of divine simplicity. Yet attempts by Orthodox theologians to explain the distinction have sometimes exaggerated its distinctively Orthodox character by a failure to attend to its historical sources. This paper argues that the distinction was a natural and reasonable consequence of the synthesis between Greek philosophy and Biblical thought (...)
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  43. H. Tristram Engelhardt Jr (2006). Critical Reflections on Theology's Handmaid. Philosophy and Theology 18 (1):53-75.score: 81.0
    Orthodox Christian theology gives philosophy the same role it played in the Church of the first half-millennium. This article distinguishes among nine senses of philosophy and four senses of theology in order to highlight the characteristic features of Orthodox Christian theology’s use of philosophy and philosophical reasoning. It shows why, given the metaphysics and epistemology of Orthodox Christian theology (e.g., God is recognized as fully transcendent, such thatthere is no analogia entis between created and Uncreated Being, (...)
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  44. Norman Russell (2011). The Uncreated Light: An Iconographical Study of the Transfiguration in the Eastern Church. By Solrunn Nes. Heythrop Journal 52 (4):713-714.score: 81.0
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  45. François Laruelle (2012). The End Times of Philosophy. Continent 2 (3):160-166.score: 81.0
    Translated by Drew S. Burk and Anthony Paul Smith. Excerpted from Struggle and Utopia at the End Times of Philosophy , (Minneapolis: Univocal Publishing, 2012). THE END TIMES OF PHILOSOPHY The phrase “end times of philosophy” is not a new version of the “end of philosophy” or the “end of history,” themes which have become quite vulgar and nourish all hopes of revenge and powerlessness. Moreover, philosophy itself does not stop proclaiming its own death, admitting itself to be half dead (...)
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  46. Josephien H. J. Kessel (2012). Bulgakov's Sophiology: Towards an Orthodox Economic Theological Engagement with the Modern World. [REVIEW] Studies in East European Thought 64 (3-4):251-267.score: 81.0
    Contemporary scholarship interprets Sergej Bulgakov's sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...)
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  47. Johan Smedt & Helen Cruz (2014). The Imago Dei as a Work in Progress: A Perspective From Paleoanthropology. Zygon 49 (1):135-156.score: 81.0
    This article considers the imago Dei from the perspective of paleoanthropology. We identify structural, functional, and relational elements of the imago Dei that emerged mosaically during human evolution. Humans are unique in their ability to relate to each other and to God, and in their membership of cultural communities where shared attention, the transmission of moral norms, and symbolic behavior are important elements. We discuss similarities between our approach and the concept of theosis adopted in the Eastern Orthodox (...)
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  48. Josephien Hj van Kessel (2012). Bulgakov's Sophiology: Towards an Orthodox Economic Theological Engagement with the Modern World. Studies in East European Thought 64 (3-4):251-267.score: 81.0
    Contemporary scholarship interprets Sergej Bulgakov’s sophiology as an engagement of Orthodox theology with the modern world and as being on its way to becoming a political theology. In this paper I undertake a re-evaluation of the kind of engagement sophiology was and was intended to be, and of the kind of world it was destined for. It will be argued that sophiology was not so much a political-theological engagement with the world concentrating on the relation of religion and politics (...)
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  49. Mihaela Paraschivescu (2010). The Religious American. Journal for the Study of Religions and Ideologies 5 (13):147-151.score: 81.0
    The paper is in itself a statement of facts: that the American has always been a “homo religiosus”, and that religion has shaped the American character starting with the early construction of America and until the current 21st secular century. America today is still indebted to the Puritans’ utopian consciousness of a divine call to restore Paradise on earth. Mircea Eliade helps this reading of America, he himself an exiled that experienced the quest for the Center of the world and (...)
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