By Danut Manastireanu
This examine seeks to enquire the trinitarian consistency of Dumitru Staniloae’s normal ecclesiology, by means of use of a ‘perichoretic version of the church’, rooted within the patristic inspiration of trinitarian perichoresis, which describes the reciprocal interpenetration of the divine individuals, in keeping with their universal divine ousia. Staniloae makes his jap patristic figuring out of the Trinity the root of his entire theological
construction, together with his ecclesiology. For him, the Church, as a theoanthropic truth, is termed to be an icon of the Trinity, a real mirrored image in house and time of the perichoretic kinfolk present forever among the divine folks of the triune God. This demands an ecclesiology that's rooted both in Christology and in pneumatology, any imbalance during this dynamic top, in Staniloae’s opinion, both to over the top institutionalism and authoritarianism or to exaggerated individualism and subjectivism. The trinitarian inconsistencies printed through the research version we've used come up extra from the attribute clericalist and sacramentalist trends inherent to Orthodoxy commonly, than from the actual nature of Staniloae’s theology.
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Extra info for A Perichoretic Model of the Church.The Trinitarian Ecclesiology of Dumitru Staniloae
18 Some think, however, that the sin of the angels was more speciﬁc. ”19 The story claims that God commanded the angels to “worship” Adam but that Lucifer refused and was therefore punished. ”21 Others, however, following Lactantius (ca. ) through the incarnation, death, and resurrection of Christ. 22 Hence the animosity of the fallen angels against humanity; that is, against those whose future salvation required the incarnation, which in turn triggered their own rebellion. Since the Fall, they would appear to be 40 bent on thwarting the execution of the salviﬁc plan they had rejected in the ﬁrst place.
38 ff. 12. ; Chicago: The University of Chicago Press, 1970). 49 13. , De Deo creante et elevante, No. 393. Sacrae Theologiae Summa (Madrid: Biblioteca de autores Cristianos, 1958), Vol. 2, p. 600. 14. , No. 399. 15. Eccles. 10:15. 16. St. Augustine, De Civ. Dei, XII, 6; ML 41, 353. 17. Genesis 3:5. 18. Aquinas, STh 1, 63, 3. Sagüés, No. 405. 19. Andrew Delbanco, The Death of Satan (New York: Farrar, Straus & Giroux, 1995), p. 26. 20. H. Charles, transl. and ed. (Oxford: Clarendon Press, 1913/1969), Vol.
The feeling of presence gives rise to many issues of an epistemological and theological nature, issues of importance which cannot be tackled here. , The Problem of Pure Consciousness (New York: Oxford University Press, 1990). 41. Psalm 8:4–5. 42. Fowler, Stages of Faith (San Francisco: Harper & Row, 1981), p. 200. Page 33 3 Faith and Paradox: Cases Faith and paradox share the same structure. Faith is paradoxical. Besides the theoretical understanding of this identity, we need to explore in some detail how the paradoxical nature of faith plays itself out in the actual lives of people—even legendary people.
A Perichoretic Model of the Church.The Trinitarian Ecclesiology of Dumitru Staniloae by Danut Manastireanu