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  1.  8
    Neo-Orthodox Epistemology: Three Steps Away from Greece.Michael Arvanitopoulos - 2022 - Philotheos 22 (1):63-94.
    If there is one pivotal epistemological issue the Eastern and the Western Christian churches have agreed upon, this must be the understanding that God’s essence is inherently and conclusively unavailable to humans. This settlement is based on the shared assumption that there is no possible mode of accessing this or any essence, other than either from objective or subjective knowl­edge. Neo-Orthodoxy has preserved the heritage of Pateric apophaticism and has built upon the shared assumption its own, ecclesial accessibility instead to (...)
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  2.  25
    Descartes’ “Lumen Naturale”.James Filler - 2022 - Philotheos 22 (1):24-36.
    The lumen naturale plays an important role in the philosophy of Descartes, particularly in the Meditations. Yet, while its analysis has not been completely neglected, the lumen naturale has hardly received the philosophical examination it deserves. While it is not possible in so short a pa­per to entirely remedy this deficiency, I do hope in this article to provide some insights into Descartes’ understanding of this concept. In this light, I will seek to examine Descartes’ understanding of the lumen naturale (...)
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  3.  13
    Freedom: Created or Uncreated.Aleksandar Knežević - 2022 - Philotheos 22 (1):37-49.
    There are two reasons why Christian theology introduces the concept of the absolute nothing into its doctrine of creation. Firstly, unlike platonic non-being, the absolute nihil is not eternally co-existent with God and it does not limit His creative freedom. We notice that God’s freedom is identified with the freedom to create. Platonic non-being represented a necessity. To create, therefore, means to be able to overcome every form of necessity. The concept of the absolute nothing, therefore, needs to provide an (...)
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  4.  19
    Catholic Theistic Evolution.John Mizzoni - 2022 - Philotheos 22 (1):95-105.
    Going back to 1950, several Catholic Popes have stated that believing that evolution takes place in nature does not conflict with believing in God or the Catholic faith. Yet disagreement about theistic evolution persists among Catholics. Several popes have stated that to combine an evolutionary view with a Catholic view we must consider the methods used in various branches of knowledge. To do this, we must keep consciously in mind the distinctions between science, metaphysics, philosophy, and theology. This perspective about (...)
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  5.  11
    The Husband of Philosophy.Jovana Šijaković - 2022 - Philotheos 22 (1):5-23.
    The paper highlights some related features of allegorical interpretations of Odysseus and Abraham. Both figures were interpreted as souls on a quest. The affinity between exegetical depic­tions of these quests may have prompted the later synthesis of ancient readings regarding Odys­seus’ intellectual pursuits. The comparison of Penelope and her maids to philosophy and lesser dis­ciplines influenced Philo’s image of Abraham as the husband of wisdom, and the mirror image of Philo himself as the husband of philosophy. There are grounds to (...)
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  6.  13
    Creatio Ex Nihilo through the Prism of Father Sergei Bulgakov’s Sophiology.Kirche Trajanov - 2022 - Philotheos 22 (1):50-62.
    Father Sergei Bulgakov (1871–1944), directly influenced by Vladimir Solovyov and especially by Father Pavel Florensky, developed his sophiological concept which takes a central place in his doctrine of Trinity and God's economy. The main failure of the Russian sophiology is that the question of God's Wisdom is not Christologically founded in the spirit of the New Testament and patristic teaching. Bulgakov neglects the theology of God's uncreated energies. He thinks that it does not sufficiently explain the creation of the world (...)
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