Academic literature on the topic 'Orthodox Eastern Church Theological anthropology Anthropology'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Orthodox Eastern Church Theological anthropology Anthropology.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Journal articles on the topic "Orthodox Eastern Church Theological anthropology Anthropology"
1
ARION, Alexandru-Corneliu. "A FASCINATING SYNTHESIS OF SCIENCE, THEOLOGY, AND SPIRITUALITY: ST. GREGORY PALAMAS." Icoana Credintei 7, no. 14 (June 6, 2021): 76–91. http://dx.doi.org/10.26520/icoana.2021.14.7.76-91.
Full textAbstract:
As a prominent Church father, mystical theologian and incisive polemicist, St. Gregory Palamas has realized a «Summa Theologica» of his epoch, but one that has surpassed not only the thinking of contemporaries, but remained, to this day, a synthesis of philosophical and theological knowledge, at least for the Eastern Christianity. He pointed out with clarity the independence of theology from philosophy or from any other field of research. One of the most important instruments with a view to knowing God is prayer and Palamas began to write under the pressure of defending the hesychastic method of prayer. He proves that true communion with God was possible through sanctification and that God's vision through prayer was a sign of this spiritual communion. In Palamas' very coherent theological thinking, Christology corresponds to his anthropology, and both to his mysticism. St. Gregory strongly depreciated the value of intellectual effort, maintaining the primacy of direct illumination over scientific reasoning. Thus, prayer and asceticism engender love, which leads to illumination by God and participation in the divine life. He tries to make sense of mystical experience in the scientific and philosophical language of his day. Paradoxically, almost every attempt arrives at establishing that the spiritual cannot be grasped by man's natural intellectual capacity, nor expressed in philosophical language. But the spiritual man can be the partaker of this experience through the experience of grace, as divine uncreated energy, the true "face" of God accessible to human contemplation. The Archbishop of Thessaloniki, who realized a synthesis of Science, Theology, and Spirituality outlines the relation between them as follows: Science explores the world and leads to technological inventions; Theology interprets reality within the Christian framework, evidencing the glory of God as reflected throughout his creation; and Spirituality is the privileged path toward personal transformation. The debate about Palamism is likely to continue for some time. His version of theosis (deification) was enshrined in Orthodox teaching as a result of his canonization, but among the intellectuals for whom it was intended it remained controversial, despite its grandeur.
2
Aristova, Alla V. "Christian visions of homosexuality: new debates of old churches." Religious Freedom, no. 21 (December 21, 2018): 144–63. http://dx.doi.org/10.32420/rs.2018.21.1256.
Full textAbstract:
The article is devoted to the study of the relationship between the processes of erosion of the traditional norm vs deviation matrix in the public consciousness and changes in the position of Christian denominations and churches, new tendencies in theological research, canon law, social work, pastoral practice.
The purpose of the work is to characterize the processes of diversification of Christian churches for their attitude towards homosexuality under the pressure of changes in the structure of social deviations and the liberalization of the Christian environment. The author defines the main types of historical stigma of homosexuality; characterizes changes in the public opinion of the population of traditionally Christian countries (based on the modern sociological studies); highlights the main innovations in the social doctrine and practice of various Christian denominations; and identifies the dominant trends in eastern and western Christianity in relation to homosexuality.
It is substantiated that the contradiction between the official doctrine, the conservative position of the church hierarchy, on the one hand, and liberal tendencies in the public opinion of the secular community, on the other hand, are more or less common to all Christian denominations. The most difficult situation related the Roman Catholic Church, whose followers live in Western countries with a high level of tolerance for homosexuality. Under the pressure of changes in legal institutions, public morals and public opinion, the traditional Christian interpretation of homosexuality is filled with new connotations; changes were introduced in canon law, institute of spiritual education, other religious institutions; the church becomes more open to discuss problems that have long been taboo. Church policy and pastoral practice are based on the clear delineation of the concepts of "homosexuality", "acts of homosexuality", "homosexual inclinations", "homosexual intentions", "homosexual temptation", etc.
It has been shown that despite the existing changes in rhetoric, canon law and church practice, the official position of churches is subject to constant critical attacks. Criticism refers not only to the "lack of" acts of homosexuality, the preservation of religious stigma of homosexuality as sin, the condemnation by the church of homosexual behavior, same-sex marriages and gay culture, but also the rooting of patterns of such behavior in monastic and priestly structures. An alternative to the official position of traditional Christian churches is the growing theological movement, which was called "Queer-Theology", which produces its own version of Christian anthropology.
Processes of destroying of traditional structure of deviations in the globalized world, from one side, and processes of post-secularizing - from other, generate contradictory consequences for functioning of religious institutes; the palette of possible attitudes to homosexuality becomes complicated. Overall, the differently directed trends were done distinctly in western and east Christianity. In Catholicism, there are processes of liberalization of Christianity, the search for ways to adapt homosexuals to the religious environment, and in the problem field of Christian anthropology new theological interpretations of gender ethics are proposed. In the flow of Orthodoxy, especially of Russian, the fundamentalization and nationalization of Orthodoxy, the defense of the matrix of traditional values will preserve the religious stigma of homosexuality in the future.
Research results can be drawn on in the courses of religious-studies and sociological disciplines; in research of the problems of social and religious deviation.
Foreseeable assumptions about the development of the research object are finding the best ways to investigate the newest tendencies in attitude of Christian churches toward the social issues of the day; to provide comparative and cross-cultural analysis of processes of diversification of Christian environment.
3
Klaasen, John. "Narrative and personhood." STJ | Stellenbosch Theological Journal 6, no. 2 (January 22, 2021): 295–312. http://dx.doi.org/10.17570/stj.2020.v6n2.a13.
Full textAbstract:
This article sets out a Christian theological anthropology for community development. This critical engagement with traditional and doctrinal forms of Christian theological anthropology will analyse two contrasting perspectives of theological anthropology to construct a contemporary community development model that considers the responsibility of communities for community development. The theological model of community development considers narrative as an interlocutor of personhood and community development. This article further investigates conceptual linkages between personhood and community development through classification or categorisation of Catholic and Eastern Orthodox views of personhood. I will use the narrative as a lens to interpret the two perspectives and identify foundations for a triad community development model of personhood, narrative, and community development.
4
Hwang, Tsung-I. "A Tentative Proposal to Use Orthodox Theological Relational Selfhood as an Alternative for Confucian-Influenced Chinese Evangelicals." Religions 12, no. 5 (May 1, 2021): 321. http://dx.doi.org/10.3390/rel12050321.
Full textAbstract:
Eastern Orthodox Christianity and Chinese evangelicals have rarely interacted. Even if it seems that Eastern Orthodox Christianity and its theology have hardly influenced Chinese evangelicals in the past, this article demonstrates the possibility that Orthodox theology can still indirectly transform Confucian-influenced Chinese evangelicals. Moltmann, a great contemporary Protestant theologian, is influenced deeply by Stăniloae, a great modern Eastern Orthodox theologian, particularly in the development of social trinitarian theology in Eastern Orthodox heritage. Moltmann argues that social trinitarian anthropology can prevent the social and individual problems appeared in the societies shaped by either individualism or collectivism. Selfhood is one academic language used to discuss this relationship between the self and society. Despite modernization and westernization, contemporary Chinese people are still deeply influenced by Confucian models of relational selfhood. Even for Chinese evangelicals who had converted years ago, their way of thinking and behavior might be as much Confucian as biblical. The Confucian-influenced collectivist mindset may lead to problematic selfhood and more challenging interpersonal relationships. This article uses Orthodox theology via Moltmann’s social trinitarian, Stăniloae-inspired approach to develop an alternative relational selfhood for contemporary Chinese Christians.
5
Goncharenko, Igor, Aleksandr Litvinenko, Olga Nifontova, and Irina Strakhova. "«Antropologia theologica»: rationality as a turning point of the Russian orthodox thought." SHS Web of Conferences 72 (2019): 01001. http://dx.doi.org/10.1051/shsconf/20197201001.
Full textAbstract:
The article presents the results of a study of one of the least known areas of the Russian anthropological tradition, which arose and developed in the interdisciplinary philosophical and theological space of Orthodox thought of the XIX-XX centuries. The authors of the article characterize the most important differences in this interdisciplinary field of anthropological research, referring to several key episodes (cases) of its history. First of all its disciplinary genesis is analyzed – in the writings of the thinkers of the circle of Metropolitan Philaret (Drozdov), where the term Antropologia Theologica (or theological «chelovekoslovie», theological anthropology) arises; the same thinkers systematize and clarify the fundamental concepts of Christian anthropology, both in its Eastern Byzantine version, and those that arised in the historically close Western, Lutheran. Then in the article are proposed the results of the analysis of the works of Bishop Feofan (Govorov), where the Orthodox dominant is developed for a rational and holistic understanding of a person, his nature and composition, which can not be reduced to rational (Aristotelian) human anatomy but containing a certain social minimum of self-movement reasonable social and personal action. Finally in the article are discussed the features of the scientific experimental and philosophical-theological approaches of Archbishop Luke (Voyno-Yasenetsky), medical scientist, philosopher and theologian, continuing the history of a rational and historically diverse Antropologia Theologica.
6
Gould, Graham. "Childhood in Eastern Patristic Thought: Some Problems of Theology and Theological Anthropology." Studies in Church History 31 (1994): 39–52. http://dx.doi.org/10.1017/s042420840001278x.
Full textAbstract:
The writings of the Early Church concerning childhood are not extensive, but in the works of a number of Eastern Christian authors of the second to fourth centuries it is possible to discern some ideas about childhood which raise important problems of Christian theology and theological anthropology. The theological problem is that of the question posed for theodicy by the sufferings and deaths of infants. It is harder to give a brief definition of the anthropological problem, but it is important to do so because to define the problem as the Eastern Fathers saw it is also to identify the set of conceptual tools—the anthropological paradigm—which they used to answer it. These are not, naturally, the concepts of modern anthropology and psychology. Applied to patristic thought, these terms usually refer to speculations about the composition and functioning of the human person or the human soul which belong to a discourse which is recognizably philosophical and metaphysical—by which is meant that it is (though influenced by other sources, such as the Bible) the discourse of a tradition descending ultimately from the anthropological terminology of Plato, Aristotle, and the Stoics. Patristic anthropology seeks to account for the history and experiences of the human person as a created being—fhe experience of sin and mortality in the present life, but also of eternal salvation and advancement to perfection in the image of God.
7
Elliott, Curtis. "Mission as Ascetic Experience: Hesychasm and the Anthropology of Sergei Horujy for Mission Theology." Mission Studies 28, no. 2 (2011): 228–43. http://dx.doi.org/10.1163/157338311x602361.
Full textAbstract:
Abstract This article traces the development of hesychasm, a common prayer practice in the Eastern Orthodox tradition, from the fourth century A.D. to the present and proposes an understanding of missional theology that is grounded in hesychast theological anthropology. The theological foundation of hesychasm rests upon the view that humanity is open to the transformative union with God through prayer. This foundation reformulates the conception of mission theology as an in-depth ascetic experience of God’s presence that encompasses the various manifestations of human missional experience. The paper interacts with the development of hesychast doctrine from the fourth century in the African desert, to its formulation by Gregory Palamas in the fourteenth century, and finally culminating in the contemporary philosophical writings of Sergei Horujy. Horujy is a physicist at Moscow State University and an Orthodox theologian. His synergistic school of anthropology conceives of humanity as consisting of a triple border: ontological, ontic, and virtual. He is deeply indebted to Gregory Palamas’ distinction between essence and energies, that is, between God’s core being and his manifestations as experienced in hesychast prayer practice. Horujy applies this distinction, particularly the “energies,” as a way to conceive theological anthropology. His own project in part critiques the modern and postmodern crisis of the human subject and in part redefines the complex humanity around a spiritual core. Incorporating Horujy’s synergistic anthropology into a theology of mission means viewing humanity’s potential for union with God as both a process and outcome for mission practice. Mission can no longer be viewed as an appendage of the Christian life, but is actually a means of experiencing union with God.
8
Muratova, Tat'yana Anatol'evna, and Valeriya Viktorovna Saichenko. "Soteriological context of the image a righteous man in fictional prose of I. S. Shmelyov." Litera, no. 3 (March 2021): 75–84. http://dx.doi.org/10.25136/2409-8698.2021.3.35048.
Full textAbstract:
The object of this research is the embodiment of the Orthodox anthropological ideal in the works of I. S. Shmelyov. Among multiple images of a righteous man described in the literature, I. S. Shmelyov in his works features “righteousness in the world”. Dilogy “Summer of the Lord” and “Pilgrimage” is selected as an example, namely the image of Gorkin as church-going person among others. His image reflects a peculiar worldview model that reconciles the contradictions of worldly and religious life, due to the dominant of Christocentrism — the uniform principle of an Orthodox person. Through the prism of soteriological attitudes, the author traces in the image of Gorkin the embodiment of the principles of Christian morality, love for the neighbor, and orientation towards the Prototype. The main conclusions consist in development of the original concept of a church-going person, which is based on the Orthodox understanding of human. The author distinguishes between the Orthodox and the abstract spiritual, which is essential for an adequate interpretation of the applied artistic method. Based on Shmelev's reference to the fundamentals of Orthodox anthropology, the interpretation of images suggests using the theological concepts and the elements of patristic teachings. A sequential, rather than fragmentary analysis, is carried out on a specific example of the image of Gorkin. The methodological novelty of such approach lies in the establishment of a profound axiological connection between fiction and Christian anthropology, which underlies the artistic uniqueness of Shmelev's works.
9
Chistyakova, Olga. "Eastern Church Fathers on Being Human—Dichotomy in Essence and Wholeness in Deification." Religions 12, no. 8 (July 27, 2021): 575. http://dx.doi.org/10.3390/rel12080575.
Full textAbstract:
The article traces the formation of Eastern Christian anthropology as a new religious and philosophical tradition within the Early Byzantine culture. The notion “Patristics” is reasoned as a corpus of ideas of the Church Fathers, both Eastern and Western. The term “Eastern Patristics” means the works by Greek-Byzantine Church Fathers, who in the theological disputes with the Western Church Fathers elaborated the Christian creed. Based on an analysis of the texts of Greek-Byzantine Church Fathers, the most important provisions of Eastern Patristics are deduced and discussed, which determined the specificity of Christian anthropology. In this context, different approaches of the Eastern Fathers to the explanation of the Old Testament thesis on the creation of man in God’s image and likeness and the justification of the duality of human essence are shown. Particular attention is paid to considering the idea of deification as overcoming the human dualism and the entire created universe, the doctrine of the Divine Logoi as God’s energies, and the potential elimination of the antinomianism of the earthly and Divine worlds. The article reflects the anthropological ideas of the pre-Nicene Church Father Irenaeus, the non-canonical early Christian work The Shepherd of Hermas, and the teachings on the man of the classical Eastern Patristics period by Athanasius of Alexandria, Gregory of Nyssa, and Maximus the Confessor.
10
Ghavryljuk, Tetjana. "CULTURE FORMATIVE POTENTIAL OF THE ORTHODOX ANTHROPOLOGY OF THE CONTEMPORARY GREEK THEOLOGIAN CHRYSOSTOMOS STAMOULIS." Sophia. Human and Religious Studies Bulletin 14, no. 2 (2019): 10–13. http://dx.doi.org/10.17721/sophia.2019.14.2.
Full textAbstract:
The study aims to determine the latest understanding of the place and role of culture in Christian anthropology. The author proceeds from the lack of translation of the works of Chrysostomos Stamulis and the absence among Ukrainian religious scholars and theologians of ideas about the range of transformations of the fundamental ideas of Orthodox theology in modern Greek theological thought. Scientific novelty lies in defining the place and role of culture within the transformations of contemporary Greek Orthodox anthropology. The newest approach to understanding of culture as an expression of the divine in man provides the Orthodox anthropology with new vectors of development. The study indicates that the Orthodoxy continues to play significant role in formation of the Greek nation. Within this context, the dialogue with culture initiated by Chrysostomos Stamulis becomes an important factor of this formation and search for identity. Culture, in all forms of its expression, appears not only as a form of spiritual secular being, but also as the deep essence of man, one of the aspects of the image and the likeness to the God, that encourages man to go beyond the boundaries of everyday routine, and with the ability to admire Beauty, to reach the state of Love. The theologian is trying to demonstrate that presence of Christ in man cannot be measured only by man's presence at the liturgy or involvement in the life of the church, but that extent of man's freedom is also an important factor. Man is not an angel whose mission is solely to perform the will of the God. Man is the image and the likeness of the God, man is graced with mind, freedom, creativity and love. With them, man is the creator of our world, through culture, art and science, as well as through multiple social and personal relationships. Chrysostomos Stamulis unveils significant culture formative potential of the Orthodox anthropology, in which is formed the kind of man who is able to see good, beauty, love of the world created by the God, and through herself she affirms them in the outside world boldly starting a dialogue with it. And both culture and art play important role in this dialogue.
Dissertations / Theses on the topic "Orthodox Eastern Church Theological anthropology Anthropology"
1
Schumacher, William Wallace. ""Who do I say that you are?" anthropology and the theology of theosis in the Finnish School of Tuomo Mannermaa /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
Full text
2
Frank, Barbara 1951. "Respect for the autonomy of the elderly : an Orthodox perspective of theosis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28050.
Full textAbstract:
This thesis will investigate the significance of the Eastern Orthodox perspective of theosis, for the bioethical principle of autonomy, specifically with regard to its respect for the elderly. Theosis is a central doctrine of the Orthodox Church which pertains to the salvation of human persons and their free and cooperative response to God's grace, and as such, has an intimate relationship with the Eastern Orthodox understanding of personhood.On the one hand there are a number of areas of mutual concern or overlap between the concept of respect for autonomy and the Orthodox understanding of personhood and the goal of theosis. There are, however, significant differences which prevent them from being viewed as synonymous or even as totally compatible.
There are complementary aspects, some of which will be identified in this initial study. It is hoped that such an investigation can help to further develop Eastern Orthodox thinking with regard to bioethical issues and be of value when dealing with the complex issues related to the elderly. This topic will also be of interest to a wider audience involved in bioethical reflection from both Christian and secular perspectives.
Books on the topic "Orthodox Eastern Church Theological anthropology Anthropology"
1
Sciences humaines et théologie Orthodoxe: Questions d'anthropologie. Athènes: Ekdoseōn tēs Epikoinōniakēs kai Morphōtikēs Hypēresias tēs Ekklēsias tēs Hellados, 2011.
Find full text
2
Scouteris, Constantine B. Ecclesial being: Contributions to theological dialogue. South Canaan, PA: Mount Thabor Pub., 2005.
Find full text
3
Prosōpon pros prosōpon: Protasē exodou apo tēn krisē tēs Neōterikotētas. Athēna: Ekdoseis Harmos, 2013.
Find full text
4
Zizioulas, John D. Being as communion: Studies in priesthood and the church. London: Darton, Longman and Todd, 1985.
Find full text
5
Ostapenko, M. A. Obraz sovershennogo cheloveka v pravoslavnoĭ antropologii. Ekaterinburg: OMTA, 2004.
Find full text
6
Sinodalʹnai︠a︡ bogoslovskai︠a︡ komissii︠a︡ (Moscow, Russia), ed. Pravoslavnoe uchenie o cheloveke: Izbrannye statʹi. Moskva: Sinodalʹnai︠a︡ bogoslovskai︠a︡ komissii︠a︡, 2004.
Find full text
7
Boboc, Jean. La grande métamorphose: Éléments pour une théo-anthropologie orthodoxe. Paris: Les Éditions du Cerf, 2014.
Find full text
8
Dobroselʹskiĭ, Petr. Obshchie aspekty pravoslavnoĭ psikhologii. Moskva: Grifon, 2011.
Find full text
9
Shekhovt︠s︡ova, L. F. Ėlementy pravoslavnoĭ psikhologii. Sankt-Peterburg: Rechʹ, 2005.
Find full text
10
Leśniewski, Krzysztof. "Nie potrzebują lekarza zdrowi--": Niezychastyczna metoda uzdrawiania człowieka. Lublin: Wydawn. KUL, 2006.
Find full textBook chapters on the topic "Orthodox Eastern Church Theological anthropology Anthropology"
1
Waitz, Carl, and Theresa Clement Tisdale. "Jouissance and the body of the Church." In Lacanian Psychoanalysis and Eastern Orthodox Christian Anthropology in Dialogue, 121–40. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003214359-9.
Full text
2
Coates, Ruth. "Deification in the Greek Patristic Era." In Deification in Russian Religious Thought, 24–54. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198836230.003.0001.
Full textAbstract:
Chapter 1 explores the meaning of deification in the Eastern Orthodox tradition as a metaphor for salvation, comparing this with the metaphor of redemption with which the ‘Western’ denominations are more familiar. Departing from the notion of the structural significance of deification for Orthodox theology, it sets out its importance for Greek patristic anthropology, Christology, and eschatology. Following Norman Russell (2004), it distinguishes between a ‘realistic’ approach to deification through participation, notably in the sacramental life of the church, and an ‘ethical’ approach, through imitation of Christ’s virtues. The two approaches are combined in contemplative monasticism, where mystical union comes to be understood as participation in the grace or energies of God. In conclusion, the chapter identifies aspects of Greek patristic deification that prove most important to Russian religious philosophers in the inter-revolutionary period.