In the age of the Theodosian dynasty and the establishment of Christianity as the only legitimate... more In the age of the Theodosian dynasty and the establishment of Christianity as the only legitimate religion of the Roman Empire, few figures are more pivotal in the power politics of the Christian church than archbishop Theophilus of Alexandria (385-412). This work examines the involvement of archbishop Theophilus in the so-called First Origenist Controversy when the famed third-century Greek theologian Origen received, a century and a half after his death, a formal condemnation for heresy. Modern scholars have been successful in removing the majority of the charges which Theophilus laid on Origen as not giving a fair representation of his thought. Yet no sufficient explanation has been offered as to why what to us appears as an obvious miscarriage of justice came to be accepted, or why it was needed in the first place.
Kratsu Banev offers a sustained argument for the value of a rhetorically informed methodology with which to analyse Theophilus' anti-Origenist Festal Letters. He highlights that the wide circulation and overt rhetorical composition of these letters allow for a new reading of these key documents as a form of 'mass-media' unique for its time. The discussion is built on a detailed examination of two key ingredients in the pastoral polemic of the archbishop - masterly use of late-antique rhetorical conventions, and in-depth knowledge of monastic spirituality - both of which were vital for securing the eventual acceptance of Origen's condemnation. Dr Banev's fresh approach reveals that Theophilus' campaign formed part of a consistent policy aimed at harnessing the intellectual energy of the ascetic movement to serve the wider needs of the church.
The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue... more The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue that its overcoming is a key motive in the theology of Archimandrite Sophrony Sakharov, twentieth-century Russian Orthodox theologian and ascetic. Seldom addressed in the growing number of academic and/or spiritual studies dedicated to him, war appears as problematic already on the first page of his first book St Silouan the Athonite (1948). Defined as ‘fratricide’ and denied any legitimacy, war remains a commanding force behind the entire theology emerging on the pages of Archim. Sophrony’s books. In the 1920s, as a young Russian emigre in Paris, he discovers the oneness of humankind as a reaction to the tragedy of the First World War. In the 1940s, living as a hermit in a cave on the cliffs of Mt Athos in Greece, he cries out in prayer against the slaughter of the Second World War. In his last works, published posthumously in England, he laments his powerlessness against this greatest...
It is only in the 20th century that Theophilos was granted scholarly attention in his own right (... more It is only in the 20th century that Theophilos was granted scholarly attention in his own right (see Opitz, Lazatti, Favale, Lohr). As far as English language research is concerned, it is to the labors of N. Russell (2007) that we are indebted for a complete presentation and translation of the works of Theophilos. This new wave of research has also shown Theophilos making an important contribution to Eucharistic theology, his teaching here anticipating that of his nephew and successor, Cyril. In the concluding section of his Homily on the Last Supper, preache…
The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue... more The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue that its overcoming is a key motive in the theology of Archimandrite Sophrony Sakharov, twentieth-century Russian Orthodox theologian and ascetic. Seldom addressed in the growing number of academic and/or spiritual studies dedicated to him, war appears as problematic already on the first page of his first book St Silouan the Athonite (1948). Defined as ‘fratricide’ and denied any legitimacy, war remains a commanding force behind the entire theology emerging on the pages of Archim. Sophrony’s books. In the 1920s, as a young Russian émigré in Paris, he discovers the oneness of humankind as a reaction to the tragedy of the First World War. In the 1940s, living as a hermit in a cave on the cliffs of Mt Athos in Greece, he cries out in prayer against the slaughter of the Second World War. In his last works, published posthumously in England, he laments his powerlessness against this greatest of evils. Structurally, Part One of the paper is an analysis of the ways in which Fr Sophrony uses the terms ‘war’ and ‘peace’. Having defined the key terms, I move, in Part Two, to his understanding of the workings of divine providence. Here my analysis is enriched by a comparison with Vladimir Lossky (1903-1958), a personal friend and colleague of Archim. Sophrony’s in Paris. The paper is built around large citations of texts, many of which are offered here for the first time in English translation. The conclusion contextualises the findings of the paper within the larger Orthodox tradition and indicates possible avenues for further research.
In the age of the Theodosian dynasty and the establishment of Christianity as the only legitimate... more In the age of the Theodosian dynasty and the establishment of Christianity as the only legitimate religion of the Roman Empire, few figures are more pivotal in the power politics of the Christian church than archbishop Theophilus of Alexandria (385-412). This work examines the involvement of archbishop Theophilus in the so-called First Origenist Controversy when the famed third-century Greek theologian Origen received, a century and a half after his death, a formal condemnation for heresy. Modern scholars have been successful in removing the majority of the charges which Theophilus laid on Origen as not giving a fair representation of his thought. Yet no sufficient explanation has been offered as to why what to us appears as an obvious miscarriage of justice came to be accepted, or why it was needed in the first place.
Kratsu Banev offers a sustained argument for the value of a rhetorically informed methodology with which to analyse Theophilus' anti-Origenist Festal Letters. He highlights that the wide circulation and overt rhetorical composition of these letters allow for a new reading of these key documents as a form of 'mass-media' unique for its time. The discussion is built on a detailed examination of two key ingredients in the pastoral polemic of the archbishop - masterly use of late-antique rhetorical conventions, and in-depth knowledge of monastic spirituality - both of which were vital for securing the eventual acceptance of Origen's condemnation. Dr Banev's fresh approach reveals that Theophilus' campaign formed part of a consistent policy aimed at harnessing the intellectual energy of the ascetic movement to serve the wider needs of the church.
The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue... more The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue that its overcoming is a key motive in the theology of Archimandrite Sophrony Sakharov, twentieth-century Russian Orthodox theologian and ascetic. Seldom addressed in the growing number of academic and/or spiritual studies dedicated to him, war appears as problematic already on the first page of his first book St Silouan the Athonite (1948). Defined as ‘fratricide’ and denied any legitimacy, war remains a commanding force behind the entire theology emerging on the pages of Archim. Sophrony’s books. In the 1920s, as a young Russian emigre in Paris, he discovers the oneness of humankind as a reaction to the tragedy of the First World War. In the 1940s, living as a hermit in a cave on the cliffs of Mt Athos in Greece, he cries out in prayer against the slaughter of the Second World War. In his last works, published posthumously in England, he laments his powerlessness against this greatest...
It is only in the 20th century that Theophilos was granted scholarly attention in his own right (... more It is only in the 20th century that Theophilos was granted scholarly attention in his own right (see Opitz, Lazatti, Favale, Lohr). As far as English language research is concerned, it is to the labors of N. Russell (2007) that we are indebted for a complete presentation and translation of the works of Theophilos. This new wave of research has also shown Theophilos making an important contribution to Eucharistic theology, his teaching here anticipating that of his nephew and successor, Cyril. In the concluding section of his Homily on the Last Supper, preache…
The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue... more The aim of this paper is to give an overview of ‘war’ as the human sin ‘par excellence’ and argue that its overcoming is a key motive in the theology of Archimandrite Sophrony Sakharov, twentieth-century Russian Orthodox theologian and ascetic. Seldom addressed in the growing number of academic and/or spiritual studies dedicated to him, war appears as problematic already on the first page of his first book St Silouan the Athonite (1948). Defined as ‘fratricide’ and denied any legitimacy, war remains a commanding force behind the entire theology emerging on the pages of Archim. Sophrony’s books. In the 1920s, as a young Russian émigré in Paris, he discovers the oneness of humankind as a reaction to the tragedy of the First World War. In the 1940s, living as a hermit in a cave on the cliffs of Mt Athos in Greece, he cries out in prayer against the slaughter of the Second World War. In his last works, published posthumously in England, he laments his powerlessness against this greatest of evils. Structurally, Part One of the paper is an analysis of the ways in which Fr Sophrony uses the terms ‘war’ and ‘peace’. Having defined the key terms, I move, in Part Two, to his understanding of the workings of divine providence. Here my analysis is enriched by a comparison with Vladimir Lossky (1903-1958), a personal friend and colleague of Archim. Sophrony’s in Paris. The paper is built around large citations of texts, many of which are offered here for the first time in English translation. The conclusion contextualises the findings of the paper within the larger Orthodox tradition and indicates possible avenues for further research.
Astăzi celebrăm o sărbătoare specială, în cadrul căreia biserica noastră ne invită să ne reaminti... more Astăzi celebrăm o sărbătoare specială, în cadrul căreia biserica noastră ne invită să ne reamintim de strămoșii lui Hristos. În calendarul nostru, această duminică este numită Duminica Sfinților Strămoși. Dar cine sunt acești strămoși ai lui Hristos, si de ce ii pomenim astăzi? Imnele Bisericii deja preaslăvesc Luminoasa Naștere a Domnului nostru Iisus Hristos. La Utrenie, corul a cântat la strană cuvintele frumoase și pline de semnificație care au fost prima dată pronunțate in secolul al patrulea de Sf. Grigorie Teologul, și sunt sigur că toți cunoașteți aceste cuvinte pe de rost: "Hristos se naște slăviți-L! Hristos din ceruri întâmpinați-L! Hristos pe pământ înălțați-vă…" Prin aceste cuvinte ale Sfântului Grigorie, suntem cu toții invitați să începem o călătorie. Dacă Hristos a coborât pe pământ îndeplinindu-și astfel călătoria Sa, atunci călătoria noastră este de a-L întâlni ca împreună cu El să ajungem în Rai.
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Books by Krastu Banev
Kratsu Banev offers a sustained argument for the value of a rhetorically informed methodology with which to analyse Theophilus' anti-Origenist Festal Letters. He highlights that the wide circulation and overt rhetorical composition of these letters allow for a new reading of these key documents as a form of 'mass-media' unique for its time. The discussion is built on a detailed examination of two key ingredients in the pastoral polemic of the archbishop - masterly use of late-antique rhetorical conventions, and in-depth knowledge of monastic spirituality - both of which were vital for securing the eventual acceptance of Origen's condemnation. Dr Banev's fresh approach reveals that Theophilus' campaign formed part of a consistent policy aimed at harnessing the intellectual energy of the ascetic movement to serve the wider needs of the church.
Papers by Krastu Banev
Kratsu Banev offers a sustained argument for the value of a rhetorically informed methodology with which to analyse Theophilus' anti-Origenist Festal Letters. He highlights that the wide circulation and overt rhetorical composition of these letters allow for a new reading of these key documents as a form of 'mass-media' unique for its time. The discussion is built on a detailed examination of two key ingredients in the pastoral polemic of the archbishop - masterly use of late-antique rhetorical conventions, and in-depth knowledge of monastic spirituality - both of which were vital for securing the eventual acceptance of Origen's condemnation. Dr Banev's fresh approach reveals that Theophilus' campaign formed part of a consistent policy aimed at harnessing the intellectual energy of the ascetic movement to serve the wider needs of the church.