Dumitru Stăniloae (Vlădeni, 16 novembre – Bucarest, 5 ottobre ) è stato un teologo rumeno ortodosso del XX secolo. Oltre alla Duhovnicesc, ha. Carti jean danielou. in operele unor Henri de Lubac, Jean Danielou, Louis Bouyer, Vladimir Lossky, Urs von Balthasar, J. Zizioulas sau Dumitru Staniloae?. Carti cle international. in operele unor Henri de Lubac, Jean Danielou, Louis Bouyer, Vladimir Lossky, Urs von Balthasar, J. Zizioulas sau Dumitru Staniloae?.
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As we have shown above, Moltmann is among those theologians who have made extensive use of trinitarian perichoresis for building their social models of the Trinity.
Dumitru Stăniloae – Wikipedia
Smart, The Phenomenon of Religion London: George Allen and Unwin, One possible example is that of Coleridge. The Age of Reason seemed to offer a new hope to a troubled world. We have to do it firstly because this is the primary source of the biblical images themselves and secondly because if a certain metaphor does not catch the imagination of the Christian community it cannot work effectively in renewing its vision.
Many of these realities are by their very nature formidably deep and complex. However, if theological models are crti maintain the role assigned to them by the Christian tradition, i. By this is meant that they continuously relate the Church to the trinitarian God — a very important observation sumitru what we are attempting to do in the present work.
Aceste scrieri ne informeaza asupra mediului in care s-a nascut crestinismul si ne arata multe lucruri pastrate din aceasta perioda istorica. In another text he describes this in the following manner: In fact, it appears that because of the fundamentally religious nature of humanity, symbolism can never be completely eradicated. He seems to imply by this comment that the Christological clarifications occasioned by this council helped protect the term from its Monophysite dangers.
Volf, After Our Likeness.
Dumitru Staniloae Carti Pdf Free
In describing the canon-building of modern dealerships, Jensen considers the new “ideological dealer” and explores the commercial construction of artistic identity through such rhetorical concepts as temperament and “independent art” and through such institutional Or, acestea presupun ca o miscare sa fi aparut deja in viata publica.
Yet, the priority that Staniloae gives to the revelation of sganiloae history not to revelation as self-revelation, as in Barth in stanioae building up of his case for trinitarianism would lead him to agree with Pannenberg when 51 Margerie, Christian Trinity,52 Congar, Holy Spirit, 3: Gutman Author Anniversaire Fatal Editura: We are no longer taking any risks when we abandon ourselves deliberately to the imaginary; this being so, the western soul is even able to quieten his remorse for 80 having killed God and for having negated the sacred.
This may very well be the basis for a new paradigm, which could eventually take us beyond the deadlock of modernity.
Many traditional images lose their former hold on people, while the new images have not yet had time to gain their full power. Pere Danielou speaks about the relationship between the first Christian community and the Jewish society of this community.
In order to create a basis for the discussion, the author explains p. As a thoroughly trinitarian theologian, Staniloae makes his eastern patristic understanding of the Trinity whose unity is rooted in the monarchy of the Father the basis of his whole theological construction, including his ecclesiology.
Indeed, after dealing with the issues of revelation and the knowledge of God, Staniloae treats the being and the super-essential attributes of God in chapters seven and eight of the first volume of his work.
Jeremias Soskice, Metaphor, 98; see also n. Fulfilment of desire is ever-active repose in the object of desire. We both preserve keen ccarti of the discussion we had inwalking through the streets of Suceava, Romania, which led to the decision to pursue my passion for theology. McIntyre, The Shape of Christology. Our words and thoughts 63 P.
Nevertheless, it lays the foundation for the formulation of a heuristic concept of model — a theoretical staniloaae attempting to offer a new perspective on a previously known domain. One cannot draw an argument, much less an apologetic, from the fact that the sacred is folded up in camouflaged myths or degenerate rituals, be it a question of our holidays, marriage ceremonies or funerals, the current interest in the occult, or attempts to transfer the sacred into the political sphere.
Some, like TeSelle, believe that all language is metaphorical. Olson, Twentieth Century Theology: Berger describes in his book Facing Up to Modernity.
Second, in the process, we enable the meaning of the language to change as it is adapted to those features of the world which we hope it will help us to understand… While non-cognitivists approach the issue of the use of models in stanuloae with an enthusiastic and uncritical realism, they tend to think that theological models and metaphors cannot specify their referent independently of other models and Soskice, Metaphor, What, then, makes theological language distinctive?
This witness does not occur in separation from the Word, but rather through the living incarnation of the Word in the community of the faithful. Indeed, following the relatively recent developments in ethnology and psychoanalysis, we witnessed in the second half of the twentieth century a sort of resurrection of the symbol, including its religious aspects.
It is a real privilege for me to be counted as a member of the Langham community of scholars. Disponibil in 14 zile! At best, they accept it as having a stylistic or simply an emotive role; at worst, they consider it deceptive and something to be avoided.
It offers a simplified structure that stimulates new discovery and a fresh understanding for a specific domain of study. According to such a doctrine, the human mind is constituted in a threefold way because it contains, first, as its hidden storehouse, the memory of the form which, according to classic Platonist theory, it brings into the world from eternity but forgets by virtue of its embodied state; second, the so to speak mental screen on which the contents of its store can be actualised; and third the power by means of 33 which the content is brought to actuality.
In plus, primii protagonisti au mai mult grija de a face istorie decat de a o scrie Eerdmans, quoting from D. Tracy, Paradigm Change in Theology Edinburgh: Here are a few significant attempts: Be that as it may, the important implication of this statement for theology is, however, that, given the divine-human authorship of the Scriptures, the peculiar capacity of metaphor to exceed intentionality makes it particularly suited as a vehicle of biblical revelation and theological reflection.
Source Wikipedia Author Cleaning: Thus, we can use true words to speak about God, the Truth.