- Dr. Sveto Ribolov is an Associate Professor of Greek Patristics at the "St. Clement of Ochrid" University of Sofia (2014)edit
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Настоящият текст е предложение за размисъл върху проблем, който се отнася до общата ни идентичност. Как честваме св. братя Методий и Кирил? Как формираме и полагаме нашата идентичност чрез прославата на делото им? В нашата почит, която... more
Настоящият текст е предложение за размисъл върху проблем, който се отнася до общата ни идентичност. Как честваме св. братя Методий и Кирил? Как формираме и полагаме нашата идентичност чрез прославата на делото им? В нашата почит, която актуализира паметта на Църквата, ние изразяваме богословието на честваното събитие, но и полагаме себе си в събитието чрез отношение, т.е. градим собствената си идентичност. В почитта към светите
братя се случва една трансформация, която засяга паметта на Църквата и изменя идентичността – тяхната и нашата. Нека да се опитаме да проследим тази промяна в литургико-исторически ракурс, като си дадем сметка за нейните еклесиологически измерения.
братя се случва една трансформация, която засяга паметта на Църквата и изменя идентичността – тяхната и нашата. Нека да се опитаме да проследим тази промяна в литургико-исторически ракурс, като си дадем сметка за нейните еклесиологически измерения.
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Το άρθρο παρουσιάζει τις μεταφράσει των Κατά Αρειανών Λόγων στο Α΄Βουλγαρικό Βασίλειο και προτείνει μία καινούργια θεωρία σε σχέση με θεολογικό ενδιαφέρος σ'αυτούς.
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Теологията на творението в България през ХХ в. се появява в рамките на дискусията за религиозното образование в държавните училища и се намира в опозиционна ситуация между силното еволюционистко влияние/обективистичния подход и... more
Теологията на творението в България през ХХ в. се появява в рамките на дискусията за религиозното образование в държавните училища и се намира в опозиционна ситуация между силното еволюционистко влияние/обективистичния подход и традиционното духовно наследство на Православната църква. Основната социална и интелектуална мотивация на богословието на творението преди Втората световна война в България е ангажирана с апологетична борба със секуларните идеи, споделяни от значителна част от тогавашното българско общество. Ситуацията, с която се сблъскваме през втората половина на ХХ в., постепенно развива много по-деноминационно ориентирани богословски черти, основани на преразгледаното традиционно православно културно и духовно наследство. Последното създава основа за силни теоретични аргументи в полза на един реалистичен креационизъм в специфичния контекст на православната традиция. За съжаление със завръщането на старата дискусия за религиозното образование в държавните училища в края на ХХ и началото на ХХI в. добре забравената дискусия за съвместимостта между Писанието и науките отново отвори старомодна дискусия.
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Статията изследва възгледите на Йоан Дамаскин за ислямската традиция. Те се оказват съвсем фрагментарни и периферни. Онова, което виждаме в неговите сведения за нововъзникналата тогава религия, е, че вероятно Коранът още не е канонизиран... more
Статията изследва възгледите на Йоан Дамаскин за ислямската традиция. Те се оказват съвсем фрагментарни и периферни. Онова, което виждаме в неговите сведения за нововъзникналата тогава религия, е, че вероятно Коранът още не е канонизиран и че той вероятно общува с обикновени мюсюлмани, които не познават дълбините на ислямската теология.
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Статията изследва писмата на патр. Михаил Кируларий, третиращи причините за схизмата през 1054 г., и проследява опитите за възсъединяване до Четвъртия кръстоносен поход, когато според автора е действителното разделение на Църквата под... more
Статията изследва писмата на патр. Михаил Кируларий, третиращи причините за схизмата през 1054 г., и проследява опитите за възсъединяване до Четвъртия кръстоносен поход, когато според автора е действителното разделение на Църквата под влиянието на травмите от окупацията на ромейски градове от кръстоносците.
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Текстът прави преглед на основните византийски извори за исляма и постепенната промяна в подхода към тази религия. В ранните години на общуване между православни християни и мюсюлмани полемиката е остра и непримирима. С времето тя се... more
Текстът прави преглед на основните византийски извори за исляма и постепенната промяна в подхода към тази религия. В ранните години на общуване между православни християни и мюсюлмани полемиката е остра и непримирима. С времето тя се успокоява, а в Късното средновековие виждаме и елементи на помирение и търсене на общи принципи и основания.
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Статията изследва центлани понятия в богословието на Диодор Тарсийски и Теодор Мопсуестийски - едни от най-значителните представители на Антиохийската школа през 4-5 в.
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Статия, изясняващаотношението между концепцията за светост и авторитета на отците и боговдъхновеността на Пианието в православен контекст. Сложен въпрос, който застава в интереса на изследователите едвам в ново време, въпреки че... more
Статия, изясняващаотношението между концепцията за светост и авторитета на отците и боговдъхновеността на Пианието в православен контекст. Сложен въпрос, който застава в интереса на изследователите едвам в ново време, въпреки че определени интерпретации биха могли да се открият още в късноантичната християнска литература.
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The paper explores the beginning of the political usage of the fest of st. Cyril and st. Methodius and the spread of Pan-Slavism on the Balkans in the middle of the 19th century.
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Статията проблематизира върху отношението между христологическите възгледи на Теодор, епископ на Мопсуестия във Втора Киликия, и установения църковен догмати на Халкидонския събор (451) - Четвърти вселенски.
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The text is a paper in a volume tribute to Prof. Dr. Dimitrios Pantos, Πάνος Σοφούλης, Μαρία Λίτινα, Χαρίτων Καρανάσιος, Από Καρδίας. Μνήμη Δημητρίου Χ. Πάντου, Αθήνα 2016, 413-418. The author explores the meaning of φύσις in the... more
The text is a paper in a volume tribute to Prof. Dr. Dimitrios Pantos, Πάνος Σοφούλης, Μαρία Λίτινα, Χαρίτων Καρανάσιος, Από Καρδίας. Μνήμη Δημητρίου Χ. Πάντου, Αθήνα 2016, 413-418.
The author explores the meaning of φύσις in the Pre-Socratic Philosophy and in Aristotle's works. He compares its usage in the Philosophical tradition and some new connotations of this word that one can discover in the Christian Fathers in the Late Antiquity.
The author explores the meaning of φύσις in the Pre-Socratic Philosophy and in Aristotle's works. He compares its usage in the Philosophical tradition and some new connotations of this word that one can discover in the Christian Fathers in the Late Antiquity.
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Статията представя отношенията държава-църква в Османската империя и обективните условия за провеждането на богословски и междурелигиозен диалог. Проблемните точки на допир между различните религиозни общности биват оставяни в тази... more
Статията представя отношенията държава-църква в Османската империя и обективните условия за провеждането на богословски и междурелигиозен диалог. Проблемните точки на допир между различните религиозни общности биват оставяни в тази система на заден план и се стимулира задържането на движението в която и да е посока, като в идеологията на османската държавна система се възприема за максимално положителна липсата на развитие и статичността. Това прави междурелигиозния и богословския диалог почти незъзможни.
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Статията отразява актуални проблеми в православното богословие и дискусиите около една от най-интересните международни конференции от началото на ХХΙ в. - "Контекстуално богословие и постпатристичен синтез" (Волос, юни 2010). Тя дава ясна... more
Статията отразява актуални проблеми в православното богословие и дискусиите около една от най-интересните международни конференции от началото на ХХΙ в. - "Контекстуално богословие и постпатристичен синтез" (Волос, юни 2010). Тя дава ясна представа за тенденциите на развитие на православното богословие в Европа и САЩ. Значимостта на текста се предопределя от интересния ъгъл на разискване на темите преди разгръщането на тежкото политизиране на православието от руската държава след 2010 г.
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During the last a few years in Bulgaria took place a discussion on the Divine uncreated energies of God. After a long period of ecclesiastical isolation of the country, in the late 20th century one can discover a framework of a delayed... more
During the last a few years in Bulgaria took place a discussion on the Divine uncreated energies of God. After a long period of ecclesiastical isolation of the country, in the late 20th century one can discover a framework of a delayed reflection on the hesychastic theology. The author explores the returning of the interest in this subject in the Greek Orthodox theology of 20th century.
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Some remarks on the Orthodox Christian understanding of Divine Inspiration in the context of the theological discussions of the 20th century and it's relation to the Christological dogma of Chalcedon.
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Remarks on the ideological and theological concept of Ecclesiology in the Orthodox Christian context after the appearance of the Russian Patriarchate as an expression of political dominance of the Russian Tsars in the Orthodox world and... more
Remarks on the ideological and theological concept of Ecclesiology in the Orthodox Christian context after the appearance of the Russian Patriarchate as an expression of political dominance of the Russian Tsars in the Orthodox world and their influence on the Orthodox Christians in the South-East Europe.
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Historical development of the martyr's literature appeared in five different types of text. The author explores their literary characteristics and explains specific differences among them as crystallization of the authors role in the... more
Historical development of the martyr's literature appeared in five different types of text. The author explores their literary characteristics and explains specific differences among them as crystallization of the authors role in the text. He explains the remarkable effect of those texts on the genre of the Life of the Saints, which remains the most popular Christian literature after the Scriptural text during the Late Antiquity and the Middle Centuries.
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The author could not disagree with Rowan Williams famous research “Arius, Heresy and Tradition” that the possible sources of the Arian heresy lay mostly in Neo-Platonic philosophy, especially in the attempt to harmonize Aristotle with... more
The author could not disagree with Rowan Williams famous research “Arius, Heresy and Tradition” that the possible sources of the Arian heresy lay mostly in Neo-Platonic philosophy, especially in the attempt to harmonize Aristotle with the Platonic tradition. Howsoever he adds to his arguments another one that he did not mention, namely, the adoption of a specific hierarchical interpretation of the categories of Aristotle and the refusal to apply them to God. He also does not agree with him that to Arius the strictly philosophical issues are of small concern. On the other hand Arius' approach expresses very clear signs of philosophical conservatism. He expresses a tradition which tries to keep close to the Neo-Platonic tradition in this respect. The opposite approach one can find in the Cappadocian Fathers' theology. They just adopted different concept of οὐσία and ὑπόστασις in their speculation in order to overcome an ideological dead end. In this respect they are much more innovative and creative thinkers than Arius and his colleagues from the beginning of the 4th century.
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Encyclopedia of Sciences and Religions, Editors: Runehov, Anne, Oviedo, Luis (Eds.), pp. 1724-1727. Coverage involves all academic disciplines. Contains all religions, including indigenous traditions. Systematically presents the subject... more
Encyclopedia of Sciences and Religions, Editors: Runehov, Anne, Oviedo, Luis (Eds.), pp. 1724-1727. Coverage involves all academic disciplines. Contains all religions, including indigenous traditions. Systematically presents the subject so that new research areas are identified. Presents important thinkers and concepts in direct relation to their significance for religions and academic disciplines. Includes the views of religious and academic authorities as well as outsider perspectives.
"To all who love the God with a 1000 names and respect science”.
In the last quarter century, the academic field of Science and Theology (Religion) has attracted scholars from a wide variety of disciplines. The question is, which disciplines are attracted and what do these disciplines have to contribute to the debate? In order to answer this question, the encyclopedia maps the (self)-identified disciplines and religious traditions that participate or might come to participate in the Science and Religion debate. This is done by letting each representative of a discipline and tradition answer specific chosen questions. They also need to identify the discipline in relation to the Science and Religion debate. Understandably representatives of several disciplines and traditions answered in the negative to this question. Nevertheless, they can still be important for the debate; indeed, scholars and scientists who work in the field of Science and Theology (Religion) may need knowledge beyond their own specific discipline. Therefore the encyclopedia also includes what are called general entries. Such entries may explain specific theories, methods, and topics. The general aim is to provide a starting point for new lines of inquiry. It is an invitation for fresh perspectives on the possibilities for engagement between and across sciences (again which includes the social and human sciences) and religions and theology. This encyclopedia is a comprehensive reference work for scholars interested in the topic of ‘Science and Religion.’ It covers the widest spectrum possible of academic disciplines and religious traditions worldwide, with the intent of laying bare similarities and differences that naturally emerge within and across disciplines and religions today. The A–Z format throughout affords easy and user-friendly access to relevant information. Additionally, a systematic question-answer format across all Sciences and Religions entries affords efficient identification of specific points of agreement, conflict, and disinterest across and between sciences and religions. The extensive cross-referencing between key words, phrases, and technical language used in the entries facilitates easy searches. We trust that all of the entries have something of value for any interested reader.
Anne L.C. Runehov and Lluis Oviedo
"To all who love the God with a 1000 names and respect science”.
In the last quarter century, the academic field of Science and Theology (Religion) has attracted scholars from a wide variety of disciplines. The question is, which disciplines are attracted and what do these disciplines have to contribute to the debate? In order to answer this question, the encyclopedia maps the (self)-identified disciplines and religious traditions that participate or might come to participate in the Science and Religion debate. This is done by letting each representative of a discipline and tradition answer specific chosen questions. They also need to identify the discipline in relation to the Science and Religion debate. Understandably representatives of several disciplines and traditions answered in the negative to this question. Nevertheless, they can still be important for the debate; indeed, scholars and scientists who work in the field of Science and Theology (Religion) may need knowledge beyond their own specific discipline. Therefore the encyclopedia also includes what are called general entries. Such entries may explain specific theories, methods, and topics. The general aim is to provide a starting point for new lines of inquiry. It is an invitation for fresh perspectives on the possibilities for engagement between and across sciences (again which includes the social and human sciences) and religions and theology. This encyclopedia is a comprehensive reference work for scholars interested in the topic of ‘Science and Religion.’ It covers the widest spectrum possible of academic disciplines and religious traditions worldwide, with the intent of laying bare similarities and differences that naturally emerge within and across disciplines and religions today. The A–Z format throughout affords easy and user-friendly access to relevant information. Additionally, a systematic question-answer format across all Sciences and Religions entries affords efficient identification of specific points of agreement, conflict, and disinterest across and between sciences and religions. The extensive cross-referencing between key words, phrases, and technical language used in the entries facilitates easy searches. We trust that all of the entries have something of value for any interested reader.
Anne L.C. Runehov and Lluis Oviedo
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Source: Archiv für mittelalterliche Philosophie und Kultur, issue: 18 / 2012, 37-45. An understanding of salvation as ethical or moral example leads to a specific bifurcation of the image of Christ in the Gospels. After Chalcedon (451)... more
Source: Archiv für mittelalterliche Philosophie und Kultur, issue: 18 / 2012, 37-45.
An understanding of salvation as ethical or moral example leads to a specific bifurcation of the image of Christ in the Gospels. After Chalcedon (451) such approach to the person of Christ and His redeeming work was absolutely unacceptable. After Chalcedon the unity of Christ on the basis of the hypostasis of God the Word becomes a central moment in an ontological understanding of Salvation. Actually here the humanity goes directly into the deity through the second person of the Divine Trinity. is tendency is obvious in St. Cyril of Alexandria and it is a leading motive in Constantinople (553). It remains as a basic principle in the Christological thought of the Byzantine theology. Thus we can suppose that the reasons for the accusations against Theodore of Mopsuestia at the 5th
ecumenical council in Constantinople (553) are mainly theological and could be connected with the accusations against Origen. Therefore, the basis for his condemnation is not his anti-Origenism but the inconsistency of his theological vision with the sacrificial implications of Chalcedonian dogma.
An understanding of salvation as ethical or moral example leads to a specific bifurcation of the image of Christ in the Gospels. After Chalcedon (451) such approach to the person of Christ and His redeeming work was absolutely unacceptable. After Chalcedon the unity of Christ on the basis of the hypostasis of God the Word becomes a central moment in an ontological understanding of Salvation. Actually here the humanity goes directly into the deity through the second person of the Divine Trinity. is tendency is obvious in St. Cyril of Alexandria and it is a leading motive in Constantinople (553). It remains as a basic principle in the Christological thought of the Byzantine theology. Thus we can suppose that the reasons for the accusations against Theodore of Mopsuestia at the 5th
ecumenical council in Constantinople (553) are mainly theological and could be connected with the accusations against Origen. Therefore, the basis for his condemnation is not his anti-Origenism but the inconsistency of his theological vision with the sacrificial implications of Chalcedonian dogma.
Research Interests:
"Soteriology in the Academic Theology and “The Reestablishment of Creation” in the Greek Fathers" is Chapter 4 of my book "Tradition and Context in the Greek Patristic Thought", Sofia: Synod Press, 128-257. The academic Soteriology in... more
"Soteriology in the Academic Theology and “The Reestablishment of Creation” in the Greek Fathers" is Chapter 4 of my book "Tradition and Context in the Greek Patristic Thought", Sofia: Synod Press, 128-257.
The academic Soteriology in the Orthodox context follows a Scholastic model, well known from the Roman Catholic authors of the last a few centuries. It is a result of a cultural and academic interaction during the Ottoman epoch in the South-East Europe and the Russian theological education since the 17th century. Its principles of theological speculation are different from the legacy of the Greek Fathers in this field. The Greek authors like Clement of Alexandria and Origen, and their follower Evagrus, developed another vision of Salvation based on a concept of recreation of the universe. Their concept was developed and adopted by Gregory of Nyssa in an innovative and philosophical way. Its final shape was given by Maximus the Confessor in the 7th century. His specific understanding of re-creation and renewal of creation is deeply rooted in the Byzantine liturgical hymnography of the following centuries.
The academic Soteriology in the Orthodox context follows a Scholastic model, well known from the Roman Catholic authors of the last a few centuries. It is a result of a cultural and academic interaction during the Ottoman epoch in the South-East Europe and the Russian theological education since the 17th century. Its principles of theological speculation are different from the legacy of the Greek Fathers in this field. The Greek authors like Clement of Alexandria and Origen, and their follower Evagrus, developed another vision of Salvation based on a concept of recreation of the universe. Their concept was developed and adopted by Gregory of Nyssa in an innovative and philosophical way. Its final shape was given by Maximus the Confessor in the 7th century. His specific understanding of re-creation and renewal of creation is deeply rooted in the Byzantine liturgical hymnography of the following centuries.
Research Interests:
The text is Chapter 3 of my book: "Tradition and Context in the Greek Patristic Thought," Sofia; Synod Press, 89-127. The author could not disagree with Rowan Williams famous research “Arius, Heresy and Tradition” that the possible... more
The text is Chapter 3 of my book: "Tradition and Context in the Greek Patristic Thought," Sofia; Synod Press, 89-127.
The author could not disagree with Rowan Williams famous research “Arius, Heresy and Tradition” that the possible sources of the Arian heresy lay mostly in Neo-Platonic philosophy, especially in the attempt to harmonize Aristotle with the Platonic tradition. Howsoever he adds to his arguments another one that he did not mention, namely, the adoption of a specific hierarchical interpretation of the categories of Aristotle and the refusal to apply them to God. He also does not agree with him that to Arius the strictly philosophical issues are of small concern. On the other hand Arius' approach expresses very clear signs of philosophical conservatism. He expresses a tradition which tries to keep close to the Neo-Platonic tradition in this respect. The opposite approach one can find in the Cappadocian Fathers' theology. They just adopted different concept of οὐσία and ὑπόστασις in their speculation in order to overcome an ideological dead end. In this respect they are much more innovative and creative thinkers than Arius and his colleagues from the beginning of the 4th century. In this topic the author criticizes Fr. John Romanides in his views that the Cappadocian Fathers are not interested in Philosophy.
The author could not disagree with Rowan Williams famous research “Arius, Heresy and Tradition” that the possible sources of the Arian heresy lay mostly in Neo-Platonic philosophy, especially in the attempt to harmonize Aristotle with the Platonic tradition. Howsoever he adds to his arguments another one that he did not mention, namely, the adoption of a specific hierarchical interpretation of the categories of Aristotle and the refusal to apply them to God. He also does not agree with him that to Arius the strictly philosophical issues are of small concern. On the other hand Arius' approach expresses very clear signs of philosophical conservatism. He expresses a tradition which tries to keep close to the Neo-Platonic tradition in this respect. The opposite approach one can find in the Cappadocian Fathers' theology. They just adopted different concept of οὐσία and ὑπόστασις in their speculation in order to overcome an ideological dead end. In this respect they are much more innovative and creative thinkers than Arius and his colleagues from the beginning of the 4th century. In this topic the author criticizes Fr. John Romanides in his views that the Cappadocian Fathers are not interested in Philosophy.
Research Interests:
The present text is a Chapter 2 of my book: "Tradition and Context in the Greek Patristic Thought", Sofia: Synod Press 2014, 278+xviii The Septuagint is the Greek version of the Old Testament. Its production marks running changes of... more
The present text is a Chapter 2 of my book: "Tradition and Context in the Greek Patristic Thought", Sofia: Synod Press 2014, 278+xviii
The Septuagint is the Greek version of the Old Testament. Its production marks running changes of the Jewish religious consciousness into a more speculative and philosophical ideology. Then the world slowly was turning into a global village and the rational principles promoted by the Greek culture and philosophy started serving as global tool of realizing the universe. Bridges for the enjoyment of diversity between people of different races and ethnicities was drown by the Alexanders’ campaign into the East. At the forefront of this change is Greek Language, which stood as the global medium of communication. This Hellenistic globalization of human interaction became an important tool of Jewish people who adopted it in their theological thinking after the reforms of Esdras and Nehemiah. Adopting Greek language and culture as medium of instruction in the religious life the Jews started looking like nation of Philosophers. This cultural behavior and theological methodology of the Jewish thinkers opened a new page in the Biblical tradition – from free prophecy to rational interpretation of the events of Divine revelation. The new approach shaped the basic principles and fruitful soil for the new Christian Fathers of the Late Antiquity. They just continued developing a theological methodology of their Jewish ancestors from the Hellenistic period.
The Septuagint is the Greek version of the Old Testament. Its production marks running changes of the Jewish religious consciousness into a more speculative and philosophical ideology. Then the world slowly was turning into a global village and the rational principles promoted by the Greek culture and philosophy started serving as global tool of realizing the universe. Bridges for the enjoyment of diversity between people of different races and ethnicities was drown by the Alexanders’ campaign into the East. At the forefront of this change is Greek Language, which stood as the global medium of communication. This Hellenistic globalization of human interaction became an important tool of Jewish people who adopted it in their theological thinking after the reforms of Esdras and Nehemiah. Adopting Greek language and culture as medium of instruction in the religious life the Jews started looking like nation of Philosophers. This cultural behavior and theological methodology of the Jewish thinkers opened a new page in the Biblical tradition – from free prophecy to rational interpretation of the events of Divine revelation. The new approach shaped the basic principles and fruitful soil for the new Christian Fathers of the Late Antiquity. They just continued developing a theological methodology of their Jewish ancestors from the Hellenistic period.
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Ωθούμενοι απ’ αυτή τη δήλωση μπορούμε να πούμε ότι βρισκόμαστε μπροστά σε μια νέα Εκκλησιολογική πρόκληση, η οποία μπορεί να οριστεί ως μια νέα αίρεση του «ορθoδόξου» νέο-συντηρητισμού, μια αίρεση που αρνείται την ευχαριστιακή ταυτότητα... more
Ωθούμενοι απ’ αυτή τη δήλωση μπορούμε να πούμε ότι βρισκόμαστε μπροστά σε μια νέα Εκκλησιολογική πρόκληση, η οποία μπορεί να οριστεί ως μια νέα αίρεση του «ορθoδόξου» νέο-συντηρητισμού, μια αίρεση που αρνείται την ευχαριστιακή ταυτότητα της Εκκλησίας και προτάσσει μια πολιτική Εσχατολογία, ξένη προς το πρόσωπο του Χριστού αλλά στενά συνδεδεμένη με την ιδεολογία του πολιτικού νέο-συντηρητισμού και του θρησκευτικού ηθικισμού.
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The paper opens a discussion on the role of the ideological pressure on the Ecumenical Patriarchate by the Soviet Union and its satellites during the Cold War. The Orthodox Church till now is an object of pressure from the political... more
The paper opens a discussion on the role of the ideological pressure on the Ecumenical Patriarchate by the Soviet Union and its satellites during the Cold War. The Orthodox Church till now is an object of pressure from the political remnants of the Soviet empire.
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Seit dem 19. Jahrhundert befindet sich die Orthodoxe Kirche in einer scharfen Krise, die im 20. Jh. einige Phasen hatte, mit jeweils besserem oder schlechterem Ergebnis. Unter der Hauptfaktoren, die den Zustand der Orthodoxie... more
Seit dem 19. Jahrhundert befindet sich die Orthodoxe Kirche in einer scharfen Krise, die im 20. Jh. einige Phasen hatte, mit jeweils besserem oder schlechterem Ergebnis. Unter der Hauptfaktoren, die den Zustand der Orthodoxie verschlimmerten, sind die folgende zu nennen: der lokale balkanische Nationalismus und das niedrige Bildungsniveau der Völker am Balkanhalbeinzel und Russland um die Jahrhundertwende. Die Abwesenheit einer bürgerlichen Gesellschaft und einer stabilen Demokratie ist der Grund für die Entstehung einer Reihe von Konflikten im Rahmen der christlichen Gemeinschaft am Balkan, dem ehemaligen Territorium des Osmanischen Reiches. Was aber selten im Fokus der Analyse steht, ist die Rolle Russlands für das Ruinieren der Autorität des Konstantinopolitanischen Patriarchats und für die gezielte Teilung der Christen im Osmanischen Reiches unter Slavisch-und Griechischsprachigen. Diese Teilung fand nach 1830 statt, als die russische Diplomatie begriff, dass das neu erstandene griechische Königtum den europäischen Weg begeht und vom russischen Einfuß frei ist. Die Expansion der russischen Kirche begann eigentlich noch im 17. Jh. und dauerte bis zum 20. Jh. in einem Gebiet zwischen Baltikum und Balkan. Dabei verlor das Konstantinopolitanische Patriarchat ständig Diözesen, die von der Russischen Kirche usurpiert wurden. Im Laufe dieses Prozesses entwickelten die russischen Theologen (man kann auch Autoren aus anderen Ländern nennen) die Häresie des Autokephalismus, der die Rolle der lokalen Kirche als " absolut selbstständig " hochspielt. So vermindert der Autokephalismus den universalen Charakter der um Konstantinopel zentrierten Orthodoxen Kirche, deren Basisprinzip der Konziliarismus ist. Es ist kein Zufall, dass während eines ganzen Jahrhunderts, in dem diese These dominierte, kein einziges Konzil berufen wurde und die Mission der meisten Kirchen auf Nationalpropaganda beschränkt war. Die Situation änderte sich aber nach den Kriegen, nämlich den Balkankriegen und dem Ersten Weltkrieg, die die Beziehungen unter den Christen am Balkan zerrissen. Nach der Revolution 1917 wurde die Dominanz der Russischen Kirche
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Last winter, the Synod of Bulgarian Orthodox Church (BOC), i.e. its governing council, decided to deny to help refugees and even to deny their right to migrate to Europe. The reason, the members of the Church Synod say, is that these... more
Last winter, the Synod of Bulgarian Orthodox Church (BOC), i.e. its governing council, decided to deny to help refugees and even to deny their right to migrate to Europe. The reason, the members of the Church Synod say, is that these people are not Christians. They belong, the bishops say, to another cultural heritage and do not share religious, cultural and moral principles which are traditional in Europe. Strange but this statement is quite similar in its spirit to ideas shared by paramilitary groups and populist parties in Europe sponsored by Moscow during the last decade. This specific opinion shared by BOC was supplemented by another one which became a pretext the same Church not to partake in the Pan-Orthodox Council in June 2016. The decision in question is the following: the other Christians are not Churches but just some kind of free and for sure not blessed by God groups of religious people. The specific approach of the Bulgarian bishops also denies any possibility for establishment of theological dialog with these “non-ecclesiastical denominations”. These very strange positions are indefensible form theological point of view but they have their deep sociological, geopolitical and cultural reasons in Bulgarian environment. And it must be discussed very earnestly. There are obvious connections to the geopolitical interests of Russia in the region of South Eastern Europe. In this context BOC provokes instability in the whole region and in such a way maintains the Russian geopolitical interest and supports appearance of extreme nationalist and Pan-Slavist paramilitary groups. The author makes some parallels with developments in other countries where the Orthodox Christians are majority.
The paper is published in Bulgarian.
The paper is published in Bulgarian.
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The paper treats the early Slavonic translation of Contra Arianos of Athanasius of Alexandria made in the 1st Bulgarian kingdom in the late 10th century.
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The Old Testament of the Early Christianity was not a translation of a primary Hebrew text, but one of at least three textual traditions known in the Ancient Judaism. It was an expression of a specific theological methodology that... more
The Old Testament of the Early Christianity was not a translation of a primary Hebrew text, but one of at least three textual traditions known in the Ancient Judaism. It was an expression of a specific theological methodology that corresponded and interacted with the Ancient Greek Philosophy and Culture. It was a result of an interpretative tradition of oral accounts on the miraculous Jewish history and religious beliefs. It was also formed during the period between 3rd century BC and 3rd century AD, in a process of development of the Scriptual collection of the 49 books, known as ‘Broader Alexandrian canon’. It significantly influenced the New Testament writers who preferred the Septuagint (LXX) for their references to the Old Testament.
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Theodore put an emphasis on the human being, and in this respect he developed an original Christian anthropocentrism which appeared here and there in his works and influenced crucially his specific Christology. Similar anthropocentrism... more
Theodore put an emphasis on the human being, and in this respect he developed an original Christian anthropocentrism which appeared here and there in his works and influenced crucially his specific Christology. Similar anthropocentrism was expressed by Maximus the Confessor and Gregory of Nazianz, but in their works the human being was a center and conjunction as long as it was an image of Christ – the incarnated God the Word, the second Person/Hypostasis of the Divine Trinity. Theodore of Mopsuestia, however, shared an opinion that the human being is an image of the Triune God that is an expression of a lack of understanding of the existential relation between human being and Divine Word. Perhaps, it was the most problematic point in his theology and led him to an unclear Christology that was condemned a century later. In the context of the Chalcedonian Christrology that dominated the Byzantine Christian thought and esthetics, Theodore’s vision on imago Dei appears an “old fashion” theological attempt.
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Theodore of Mopsuestia was a prominent Antichene Christian writer of the 4th century. His literary legacy remained in the Nestorian tradition as basic theological authority. Theodore of Mopsuestia’s Commentary on Gospel of John was one of... more
Theodore of Mopsuestia was a prominent Antichene Christian writer of the 4th century. His literary legacy remained in the Nestorian tradition as basic theological authority. Theodore of Mopsuestia’s Commentary on Gospel of John was one of the earliest interpretaions of this Scriptural book. His methodological approach put an emphasis on the polemic character of his work and implied a discussion context. It is obvious from the prologue of the Commentary in which Theodore defines the goals of his work as dogmatic rather than homiletic.
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Кратък текст за научните приноси на митрополит Симеон Варненски, неговото дело като общественик и митрополит в следосвобожденска България.
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The present draft explores all the researches on the Church Fathers in Bulgaria during the 20th century. The author initiate a discussion on several substantial problems in transmission of the Fathers' theology in the modern Bulgarian... more
The present draft explores all the researches on the Church Fathers in Bulgaria during the 20th century. The author initiate a discussion on several substantial problems in transmission of the Fathers' theology in the modern Bulgarian academic context.
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This is an open access chapter distributed under the terms of the CC BY-NC-ND 4.0 license.
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Theodore of Mopsuestia offers an innovative approach to the subject in question. In his works ‘Wisdom of God’ means God’s providence and wise management of this world in the context of Divine economy of Salvation. It has nothing to do... more
Theodore of Mopsuestia offers an innovative approach to the subject in question. In his works ‘Wisdom of God’ means God’s providence and wise management of this world in the context of Divine economy of Salvation. It has nothing to do with the Christological interpretation one could find in a lot of patristic sources from the Late Antiquity. He has serious theological reasons to interpret the Scriptural texts about ‘Wisdom’ in such a way. His specific concept about σοφία θεοῦ is based on his doctrines on creation, image of God in the human being, the man as ‘binding connection’ of the universe, his understanding of Biblical canon and perhaps his theological position during the Arian controversy.
Wiener Patristische Tagungen VII (Pro Oriente Band XL)
Wiener Patristische Tagungen VII (Pro Oriente Band XL)