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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Popper, Conjectures and Refutations.

stwniloae Theology seeks to explain the data of Scripture by such conceptual models as the Trinity, the hypostatic union, original sin and biblical inerrancy. A secondary but not unimportant function of metaphor is that of expressing the linguistic creativity that should be manifested by any theological or religious endeavour.

Dumitru Staniloae – Studii de Teologie Dogmatica Ortodoxa

So that their value will be appreciated, Danielou attempts to help us rediscover the significance of these rites so that the sacraments may once again be thought of as the prolongation of the great works of God in the Cargi Testament and the New. Maximus himself does not explain precisely what the limits of this kind of interpenetration might be. Father Danielou aims at bringing clearly before his reader’s minds the fact that the Church’s liturgical rites and feasts are intended, not only to transmit the grace of the sacraments, but to instruct the faithful in their meaning as well as the meaning of the whole Christian life.

What, then, makes theological language distinctive? Routledge and Kegan Paul, 15, quoted in Patapievici, Omul recent, Indrumari duhovnicesti 07 Topics: In the spring ofJean Danielou published an article by the title of “”Les orientations presents de la pensee religieuse”” for Etudes. We need to underline, however, that Gregory of Nyssa had already adv.


Some scientists believe that models are helpful only for 91 Popper presents this theory in his book The Logic of Scientific Discovery, published in It is not surprising then that he staniloaf an important role in this prehistory of perichoresis.

Dumitru staniloae orthodox dogmatic theology — Поиск по картинкам — [RED]

John Goldingay, for instance, justifies the recourse to models in theology in the following manner: Being is reduced to becoming and knowledge to analogical speculation. Thus Gregory explains in Ep. In this book the importance of telephones, plumbing, and central In our opinion, this justifies the primacy of the explanatory function of models.

Antoine Arjakovsky Author The Way: The only problem, in their opinion, lay in the inappropriate application of these purportedly sublime ideals — see for instance Michel Dreyfus et al. 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 science 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, Tavard ; eschatological consummation J.

Converting to secularism, the modern person attempted to make sense of reality without any reference to transcendental realities. Does all this mean, however, that in ecclesiology we have to work with a multitude of models?

This means that in science, models are necessary for building theories, but afterwards we can dispense with them without any loss. The fundamental philosophical weakness of this methodological option consists in a hasty confusion of ontology with metaphysics and of apophaticism with agnosticism. Herald Problema originilor este intotdeauna dificila in istorie. Some authors43 have observed the influence of two fundamental traditions in the interpretation of symbols.

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Eerdmans,Letters to Malcolm New York: In order to distinguish between them, however, we need a set of criteria. Carti cle international Pret: We believe it is not. Janet Soskice has suggested a number of points of comparison between science and theology in terms of their use of models: Bartos, Deification in Eastern Orthodox Theology. Antoine Arjakovsky provides assessments of leading dumitur figures such as Berdyaev, Bulgakov, Florovsky, Nicholas and Vladimir Lossky, Mother Maria Skobtsova, and Afanasiev, and compares and contrasts their philosophical agreements and conflicts in the pages of The Way.

It is true that Pannenberg may not be comfortable with the degree of emphasis that Staniloae lays on the monarchy of the Father as source of divinity. Ricoeur, Figuring the Sacred. Vanhoozer puts it this way: By his negative appraisal of the stylistic understanding of metaphor, Black, it appears, intends to reject its exclusivity, rather than to downplay its importance.

Nor may one rejoice to see here or there theories of psychoanalysis invited to reap the heritage of the sacred, to mythologize the unconscious, or to develop the analytic experience into a form of initiation. This risk is rooted in the fact that grammar alone cannot account for the deviation that metaphor represents. Thomson the future Lord Kelvinthe universe is expected eventually to reach an isothermal state with maximum entropy, so that mechanical work can no longer be possible within it.