Dictionary of Orthodox Theology

Priest Professor PhD Ion Bria
Priest Professor PhD. ION BRIA
DICTIONARY
OF ORTHODOX THEOLOGY
DICTIONARY OF ORTHODOX THEOLOGY
Foreword
(To the Second Edition)
From its issue, in 1981, the Dictionary of Orthodox Theology, it was

one of the most requested books not only by Orthodox and by the priests, but
also by researches in culture and philosophy. For answering to this request,
the Dictionary was published for the second time in Holland in 1986.
The need of theological book in Romanian is today increasingly bigger,
either because of the foundation of new theological faculties, or especially
because of the fact that the theology enters, as an absolute value, in the
circuit of the culture and of the philosophy. Out of which the proposal of
being published the second edition of the Dictionary, unique within the
Romanian literature of this genre.
In the present edition, the Dictionary preserves the structure, the
presentation and the style of the first edition. There have been though added
new subjects, and there have been extended some themes of the first edition.
There have been approached new theological areas, as for instance, the cult,
the moral, and the spirituality. There have been shortly presented the
currents, the movements, and the Christian denominations, with which the
orthodox theologians come into contact, into a multi-confessional and multi-
religious society.
The purpose of the Dictionary still remains the same one, namely to
offer, under the shape of the notions and of the concepts, gates of entering
towards the Orthodox dogmatic, the Orthodox cult and the Orthodox
spirituality, the unique tradition of the Christianity. The Dictionary is also a
bridge of knowing and understanding the other Christian Churches and
confessions, with which the Orthodoxy is in an ecumenical dialogue. The
Dictionary, wants, also, to propose new values which to inspire and to enrich
the Romanian culture. Certainly, the cultivation of the theology, of its
perspectives and of its language, it is vital and essential for the Christian
culture survival in this époque of secularism.
Priest professor PhD Ion Bria
2
USED TRANSLATIONS AND ABBREVIATED TITLES
Damascene: The Orthodox Faith: Saint-Jean Damascéne, La foi orthodoxe (and

Défense des icons), translation and notes by E. Ponsoye, Edition Cahiers
Saint Irénée, Paris, 1966;
Dictionary Kittel: Theological Dictionary of the New Testament, Edited by
Gerhard Kittel and Gerhard Friedrich, translated by Geoffrey W.
Bromiley, published by Wm. B. Eerdmans Company, Grand rapids
Michigan, 10 volumes, 1975-1977;
Dionysus the Aeropagite: The Heavenly Hierarchy; Dennis lÀeropagite: La
hiérarchie cèleste, study and critic text by Gunter Heil, translation and
notes by Maurice Gandillac, Les Editions du CerF, Paris, 1970 (coll.
«Sources Chrétiennes»);
The Romanian Philokalia: The Philokalia of the Saint Labors of the
Consummation, introduction, translations and notes by Priest professor
PhD Academician Dumitru Stăniloae, the Archdiocesan Printing House
of Sibiu, I (1946), II (1947), III (1948), IV (1949); the Printing House of
the Bucharest Biblical Institute, V (1976), VI (1977), VII (1977), VIII
(1978), IX (1980), X (1981)1;
Gregory of Nazianzus: Theological Letters: Grégoire de Nazianz, Létres
théologiques, Introduction, critical text, translation and notes by Paul
Gallay, Les Editions du Cerf, Paris, 1974;
The Universal Churchly History: Ioan Rămureanu, Milan Șesan, Teodor
Bodogae, The Universal Churchly History, The Biblical Institute
Publishing House, Bucharest, 1975, volume I (1-1054), second edition;
The Rudder (Pedalion) of the Orthodox Christians or All the Sacred and Divine
Canons, translated into English Language by D. Cummings from the
fifth edition published by John Nicolaides in Athens, 1908, published by
the Orthodox Christian Educational Society, Chicago, 1957<
Stăniloae, The Dogmatic Theology: Priest Professor PhD Academician Dumitru
Stăniloae, the Publishing House of the Biblical Institute, Bucharest,
volumes I, II, II, 1978<
Tertulian, De Praescriptione haereticorum: Tertulian, Traitée de la prescription
contre les hérétiques, introduction, critical text and notes by R. F.
Refoulé, translation by P. de Labriolle, Editions du Cerf, Paris, 1957,
(coll. «Sources Chrétiennes»);
Trembelas, The Dogmatic of the Orthodox Church: P. N. Trembelas,
Dogmatique the lÈglise Orthodoxe Catolique, translation by Pierre
Dumont, Chevetogne Editions – Desclèe de Brouwer, I (1966), II (1967),
III (1968).
1
In fact, The Romanian Orthodox Philokalia sums twelve volumes, but as the printing of this Dictionary
there were composed only ten volumes of it. The titles of the two more volumes are: Volume XI: Saints
Barsanuphios and John // olume XII: The Pious Isaiah the Hermit: 29 Words.
Other Abbreviations
EIB – the Biblical Institute Publishing House, Bucharest;

PSB – the Apostolic Fathers` Writings, translation and notes by Father
Fecioru, EIB, Bucharest, 1979 (collection Fathers and Churchly Writers,
no. 1);
see – direct reference to an article or a subject;
Greek – the equivalent expression or term in Greek language;
Latin - the equivalent expression or term in Latin language.
4
pastoral compassion, then the
A ABBA – parent, father, in the

exactingness
oikonomia
Within
(see
the
alternated with
OIKONOMIA).
ecumenical
conversations, the exactingness
language spoke by Jesus. Used by and the oikonomia was suggested
Jesus in His prayer: “O my Father, as two possible attitudes towards
if it be possible, let this cup pass the validity of the mysteries,
from me” (Matthew: 26: 39; Mark: especially of the ordination, besides
14: 36). According to his example, the canonical limits of the Church.
the Christians` prayer begins with The seventh canon of the Synod
the invocation of the Father: “Abba, II Ecumenical (Constantinople,
Father (Galileans: 4: 6; Romans: 8: 381), resumed and completed by
15). the canon 95 of the Synod VI
Ecumenical (Constantinople, 680-
ACCURACY (EXACTINGNESS) 681), mentions two categories of
[Greek: akriveia]: the exact heretics and schismatics, to which
observation of the canons in cases the Church reacts differently when
in which the indifference it comes about receiving them to
(adiaphoria) would produce Orthodoxy: some of them are
confusion in Church`s accepted as being validly baptized,
administration (Basil the Great, by repudiating their heresy in
canon 89). The Sixth Ecumenical writing (disciples of Libellus), and
Synod (canon 102) recommends by committing the mystery of the
two method of exercising the anointment (the Arians, the
canonical authority: the traditional Macedonians, the Sabbatharians,
method, of the strict observation of the Novatians, the Appolinarians,
the canons (akriveia) and the the followers of Eutychios, the
method of the experience disciples of Dioscoros, the
(synitheia), of the practice, of the Severians); others are received as
dispense (oikonomia): «If the need not-baptized, following to be
of the time impedes the strict catechized and exorcized and
observation of the law – akriveia, if finally «illuminated» (Eunomians,
doesn`t restraint at all the limits of Montanans, Sabellians,
the condescendence» (Synod VI, Manicheans, Valentinians,
canon 37). Marcionites). The criterion of this
During the history, there analyze was the rule of the
emerged situations in which the Apostolic faith, from which there is
churchly authority was forced to no dispense. Basil the Great († 379)
defend the doctrine of faith and the recommends to be received the
rights of the Church, fact that led heretics who repent in the moment
to the exclusion of the fallen in of death, but not without
heresy members, by discernment, and examining if they
excommunication. But for reasons show a true conversion (Canon 5).
useful to the Church, especially In the year 255, Pope Stephen
when the austerity endangered the confirms the Roman tradition of not
salvation itself in personal cases, repeating the Baptism done by
or the missionary opening and the heretics, this being against the
opinion of the Bishop Cyprian of Abel (Genesis: 4: 1-2) and then Set
Cartagena; and in the year 314 the (Genesis: 5: 3; Luke: 3: 38) and
Arles Council, recognizes the sons and daughters (Genesis: 5: 4).
validity of the Baptism received by Through the envy of the devil
a heretic in the name of the Holy (Solomon`s Wisdom: 2: 24) and due
Trinity. to their disobedience (Genesis: 3;
Romans: 5: 19) Adam was
Bibliography: Frank Gavin, banished from paradise. Through
Some Aspects of Contemporary his falling, the evil and the death
Greek Orthodox Thought, Reprinted were introduced into the created
by American Review of Eastern being and in the human nature
Orthodoxy, New York, 1962, p. (Genesis: 3: 17-24).
262-267, 292-303. Apostle Paul compares Adam,
as foreshadowing of the One to
ADAM [in Hebrew adamah = come (Romans: 5: 14) and Jesus
earth]. Two possible Christ, «the new man», establishing
interpretations: a) individual some antitheses: the first Adam,
person (Set is the son of Adam – the first man, came out from earth
Luke: 3: 38), the first man created with natural body; the last Adam,
by God («the son of God» - Luke: 3: the second man, come from
38), the parent of the mankind (The heavens, endowed with alive soul
Wisdom of Solomon: 10: 1); b) the and life giver ghost (I Corinthians:
man in general (anthropos), the 15: 45-47). According to this
mankind, the human collectivity, typology, as from the falling (see
the sons of Adam. According to FALLING) and the disobedience of
Genesis (1: 26-31), the Adam - the only one man (Romans; 5: 19) –
human being was created from Adam -, death has come for all the
dust (earth) by the hand of God, in people (Romans: 5: 12), in the
the sixth day, as coronation of the same way through the grace of only
creation, receiving the immortal one man – Christ -, has come the
breath of life through the Ghost of redemption which gives life to all
God. Honored with the image and the people (Romans: 5: 17-19).
the likeness of God (see IMAGE That`s why the theology has
and LIKENESS) endowed with free insisted not only upon the
will and with the power to ontological unity of the mankind
dominate the created being (see ANTHROPOLOGY), collectively
(Genesis: 2: 15) the man is contemplated in the Adam`s
destined to immortality: «God person, but also upon the dynamic
created the man towards character of the Adam`s nature,
incorruptibility and he made him that is assumed and transfigured
according to the image of His Own in the divine Person of the Son of
Being» (Solomon`s Wisdom: 2: 23). God. In His embodiment and
Together with Eve, Adam forms the sacrifice, the New Adam restores
first pair of human beings (I the state of incorruptibility lost by
Timothy: 2: 13) and out of them the first, the man becoming again
was born the mankind (Tobit: 8: 8; “partaker to the godlike nature” (II
Acts: 17: 26). They begot Cain and Peter: 1: 4). Despite to the tragic
6
character of the primordial sin, out of dust, breath of life out of

Adam remains «around the Your mouth You instilled;
Paradise» (Genesis: 3: 24), so he Saint are You Lord our God,
doesn`t lose the horizon of the the one Who before Adam with
eternal life. The theocentric vision Your image and Your likeness, on
is intrinsic to the Adam`s nature. us, all of us You honored, and
Adam represents the starting point, heirs of the good things of the
genetically, of the mankind, which Paradise You have made us;
is produced in the constitution Saint are You Our Lord God,
process of every human being, in the One Who with wisdom
the act of conceiving and of the elevated us above all the seen
physical birth. But the man cannot ones, and all the lower creature
reach the centre or his final term You have placed it under our
except he rejects his negative feet;
humanity through an act of Saint are You our Lord God,
«regeneration», namely through the the One Who gifted us the tree of
impartation with the divine – life towards food, and with the
humanity of Christ. Starting with gift of immortality you have
Hieronymus (331-419), who gives enriched us;
priority to the literary meaning in Saint are You our Lord God,
the Biblical exegesis, the western the One Who haven`t forsaken
theology considers that in the our ancestors who transgressed
person of Adam, the whole the commandment, didn`t
mankind has received and forsake them even after the
transgressed the commandment of mistake, but into the hope of
God, and that`s why all the human salvation near to Eden You dwelt
beings bear the consequence of them.”
Adam`s act (see ANCESTRAL SIN). (The Akathistos of the Most Holy
For the oriental theology, the Trinity, Oikos 5, Publishing House
Adam`s falling stays under the of the Biblical Institute, Bucharest,
regime of the free will, and not of 1987, p. 44).
the necessity of the nature,
because Adam «wasn`t either Bibliography: J. Jeremias,
unchangeable, nor changeable, in article: Adam, in Kittel Dictionary,
an unilateral manner towards evil, volume I, 1976, p. 141-143.
and therefore he didn`t transgress
the commandment by the necessity AFFECTS (natural, or
of the nature but willingly» (Mark passions) [Greek: pathos =
the Ascetic, About Baptism, in The passions]: specific passions and
Romanian Philokalia, by Priest characteristics proper to the
Professor Academician Dumitru human nature, irreproachable,
Stăniloae, volume I, p. 302). which not being kept in the limits
of the nature can induce a state of
“Saint, Saint, Saint are You sin, and can lead to corruption and
Lord our God, the One Who death. The affects best indicate the
decided in Your Council in Three duality of the human nature,
Hypostases to create de man, namely the fact that the natural
and in his body, the one taken faculties (the transience) have
become, due to the tilting of the Bibliography: Maximos the

free will, a source of sin (the Confessor, Answers towards
tendency to commit sin), which is Thalassius, in The Romanian
the gate opened towards Philokalia, volume III, p. 20-21;
corruptibility, In the human nature John Damascene, The Orthodox
there are now not only the natural Faith, II, 22; III 20 and 28, cited
affects, but also the inclination translation, p. 81-82, 143, 153;
towards sin connected to these Priest Professor PhD Academician
affects. We know the affects as Dumitru Stăniloae, The Orthodox
«weaknesses», as irrational Dogmatic Theology, volume II, p.
tendencies and sinful affection 91-101.
«against nature». That`s why the
dispassion or the cleanness, it is AGAPÉ [Greek: agape = love,
the result of keeping the affects brotherhood]: Agape is the most
within the limits of the «rationality important virtue of the Christians,
of the nature», of healing the because God Himself is love (I
irrational and the passionate John: 4: 8). Love has determined
impulses of the will, by the the mode of personal and collective
obedience to Christ. Jesus Christ life of the Christians. As sign of
accepted the affects and voluntarily reciprocal love and solidarity,
endured the human sufferings Christians use to meet for
(phtora), but He liberated them commune feasts called agapes,
from their sinful character through which took place before or in
His birth without sin, through His connection with the liturgy, but
life without blemish and through separate from the liturgy. The
His resurrection. He is identical Christians «lay down common
with us in what regards the affects table» (Epistle towards Diognetus,
of the nature, from where comes V, I-IV, 10), because they love
His capacity of suffering for us, but everybody.
he extirpated their sinful capacity,
by introducing into our nature the Bibliography: Grigore Băbuș,
incorruptibility, for in this way The Agape and the Liturgy, in
«this corruptible body to be clothe «Theological Studies» VI (1954), no.
into incorruptibility, and this 7-8, p. 458-472.
mortal body to be clothed into
immortality» (I Corinthians: 15: AGE [Greek: aion, Latin: aevum
53). He has the total liberty from and saeculum = the time, the
the sin, due to his unchangeable duration of the life, century]: the
steadiness of His free will, course or the measure of the
correcting in this way the bad movement inherent to the creation
characteristic of our nature (Hebrews: 1: 2). The notion of “eon”
through the purity of His free will is correlative to the one if “eternity”
(Maximos the Confessor, Answers in the sense that there is not
towards Thalassius, 42, in The eternity without time, but also in
Romanian Philokalia, volume III, p. the sense that the time tends to go
146-147). out from its historical borders,
towards eternity, as towards the
8
final target. In the writing of the Jesus” (Ephesians: 2: 7). The

New Testament are compared “this liturgical expression “to all ages” it
age” with the “age to come” shown the eternity of God, to Who
(Matthew: 12: 32)2. “The age from is due glory and adoration: “To Him
now” (Romans: 12: 2), “this world” be the glory into the Church and
(John: 8: 23), namely the into Christ Jesus in all nations and
unredeemed world or “the evil age in the age of the age3. Amen!”
from now” (Galilenas: 1; 4), (Ephessians: 3: 21). “We do prayers
enslaved to the powers of satan, standing up, on Sunday, but we
the ruler of this age (I Corinthians: don`t know the motif. (We do this)
2: 6-8), waits for being liberated not only for remembering through
from the natural elements which this position, in the day of the
surround it from all quarters and resurrection, about the grace
circumscribe its movement. “The which has been given to us, - about
age to come” (Mark: 10: 30; Luke: the fact that we have resurrected
18: 30), “the future age” together with Christ and we must
(Ephesians: 1: 21) is the “eternal look towards the ones from above -,
life itself”, namely the but also for (this day) it seems to
manifestation of the power of the be the image of the future age.
eternal Emperor (Hebrews: 6: 5), That`s why, even it is the beginning
Who stays at the right hand of God of the days (of the week), it wasn`t
“above all lordship and mastery called by Moses like the first, but
and power and stewardship and the last. “Because, it says (the
above all the name which is Scripoture), there was evening and
named, not only in this age¸ but in there was morning (and took place)
the future one as well” (Ephesians: a day” (Genesis: 1: 5), as the same
1; 21). day would have happened for
With the resurrection of Christ, several times. This day is one and
this separation between the two in the same time the eighth and
ages doesn`t exist anymore, (symbolizes) the one that is truly
because the eschatology erupts in one and the eight, at which the
the present history. The Psalmist referred himself in some
eschatological kingdom has already superscripts of the psalms (Psalms:
begun with Him (Luke: 17: 21). The 6: 11); it is the state that it will
“future age” is present in the “age emerge after this time, the endless
from now”: “And together with Him day, which doesn`t know either
He has risen us and together with evening or the next day, that not-
Him, He has placed us into the passing and endless age.
heavenly ones, in Jesus Christ, to Consequently the Church teaches
be shown in the future ages the its sons to pray standing up in this
overwhelming richness of His day, for through the continuous
grace, through the kindness which reminding of the endless life, to not
He had towards us into Christ neglect (to procure) the meat
2
The King James Bible uses the terms: “in this 3
The quotes verse in King James Bible is:
world” – for the present age (time) and “the “Unto him be glory in the church by Christ
world to come” for the future age (time). (E. l. Jesus throughout all ages, world without end.
t.`s n.) Amen.” (E. l. t.`s n.)
(necessary) in order to move (to worshipping, veneration]: a

another life). The future life, about profound religious attitude,
which we believe that it will take accompanied by rituals and
place in the future age, is gestures, through which is
symbolized by the whole (period) of expressed the total dependency
the Pentecost. For that day, the and submission to God, as
one and the first, multiplied by Almighty and All-Keeper Lord:
seven times with seven, composes «Worship your Lord God and only
the period of seven holy weeks of Him to serve» (Matthew: 4: 10; 10:
the Pentecostarion. Starting with 12; Luke: 4: 8; Acts: 7: 7;
the Sunday that cycle is resumed Deuteronomy: 6: 13). The adoration
by 50 times, ending on Sunday. In keeps on the nature itself of the
this way (this period) it resembles Old and of the New Testament
to the eternity, which, in a cyclical (Romans: 9: 4). The Blessed
movement, starts from a point and Augustine (354-430) consider the
reached back to the same point. latria as a profound Christian
The Church has taught us that attitude, of total submission to God
during this period to do prayers (About the True Faith, chapter 45).
standing up, for elevate ourselves The Christians, even from the
with the mind from the present beginning o the Church they
ones to the future ones. After each refused to bring sacrifices to the
kneeling we raise ourselves up for pagan idols, invoking not only the
showing that we have fallen to the inconsistence of the sacrifices of
ground because of the sin, but for food and animals, but also the
the love of the One Who has idolater character of the cult of the
created us, we have been called gods (Romans: 1: 25). During the
into heavens (Basil the Great, disputes provoked by iconoclasm,
About the Holy Ghost, chapter the Orthodox Christians showed
XXCVII, cited translation, p. 80- that the veneration of the icons
81). doesn`t mean idolatry, because in
the iconographic or pictorial
Bibliography: Basile de representation, the persons aren`t
Césarée, Homélies sur honored as «gods», on the material
l`hexaéméron, I, 3-5, translation by reason, as the disciples of the
Stanislas Giet, Editions du Cerf, iconomachy believed, but on the
second edition, Paris, 1966, p. 97- reason of their likeness with the
111; Hermann Sasse, Art. Aion, in painted faces. The honor given to
Kittel Dictionary, cited edition and the icons lies directly to the
translation, volume I, p. 197-209; represented persons (see ICON).
B. Otis, Gregory of Nyssa and The adoration or the «latreia»
Cappadocian Conception of Time, in constitutes the supreme cult, or
“Studia Patristica”, 14 (1976), p. the worshipping in proper sense,
327-357. which is due only to the Persons of
the Holy Trinity, and differs from
ADORATION [Latin: adoro-are, the act of veneration or of honoring
or «latria» from the Greek: latreia = in general (proskynesis). It follows
to bring a cult, a sacrifice, a the supra-honoring (or the
10
hiperdoulia) of the Lord`s Mother, disciples». (The martyrdom of Saint

in Her quality of Birth Giver of God Polycarp, XVII, 3, the cited
(Theotokos) and the honoring translation, p. 233).
(doulia) of the angels and of the
saints, on the basis of their Bibliography: H. Strathmann,
association with the Person of Latreia, Kittle Dictionary, volume
Christ. The bread and the wine IV, 1977, p. 58-65.
Eucharistic transformed in the
Body and the Blood of Lord enjoy AGGIORNAMENTO [Italian:
the same cult of adoration, while updating, adaptation]: vast work of
the Gospel, the cross and the icons pastoral updating of the
are honored in a relative manner, Catholicism, undertook by Pope
namely by referring to the John XIII, for which he convokes
represented events and persons. the second Council from Vatican
The adoration is expressed in acts (1962-1965). Elected pope in 1958,
of prostration, of bringing offerings, after the death of Pope Pius XII,
prayers of invocation, in gestures of Pope John XIII (born Angelo
piety and reverence. Giuseppe Roncalli, near Bergamo,
The adoration differs radically Italy, in 1881, former papal nuncio
from idolatry, as between religion in Bulgaria (1925-1934), in Turkey
and mythology, between mystery (1934-1944), in France (1944-
and myth, there is a total 1953), elected patriarch of Venice
difference. In the act of adoration, in 1953, he wants to restructure
the Christian addresses himself to the institutions and to change the
God as personal and full of love orientations of the Catholicism,
Being, while the idolatry comes out according to the historical needs of
from the fear (or from the myth) for the time. In order to this he retakes
the impersonal divinity, the conciliar tradition, creates a
represented by speechless idols. commission for revising the
Apostle Paul speaks about logiki canonical law, institutes the
latreia (Romans: 12: 1) namely Vatican Secretariat for the unity of
about placing the man`s being in a the Christians (become Council in
state of spiritual sacrifice: «I urge 1990), restores the connections
you, therefore, brothers, for the with the Ecumenical Council of the
mercies of God, to show your Churches, trying to realize «that
bodies as a living sacrifice, holy, unity for Christ prayed». He
well-pleasant to God, as your published eight encyclical among
spiritual worshipping» (Bible, which Mater et Magistra (1961),
1988), «as a speaking ministration and Pace in Terris (1963). After his
of yours» (New Testament, 1982). death in 1963, the council
«Because we worship Him continued under Paul VI. The
(Christ) because He is the Son of council didn`t pronounce dogmas,
God; regarding the martyrs, we love namely infallible doctrines.
them as disciples and imitators of In a wider sense aggiornamento
the Lord and this because of their can indicate any form of Church`s
unequaled consecration to their adaptation to a new historical
Emperor and Master. At our turn, situation, from the simple renewal
we can be His friends and in the frame of a given system, to
the radical transformation of the virgin!». This hymn has at the basis
structures. Aggiornamento the kontakions composed by the
addresses in the first place the Roman the Melodious (491-560),
sociological aspect of the Church, deacon in Beirut and after to
though this one is not an Constantinople, and it is attributed
exclusively pragmatic work. to the ecumenical patriarch
Besides the pragmatic dimension Sergius († 638), The Byzantine
(the specific priorities of a certain philosopher Michael Psellos (XI
period), aggiornamento has a century) attributes it to George of
theological dimension, because any Psidia, the librarian of the Saint
action of the Church reflects and Sophia, who would have composed
determines a theological it in the year 626, under Heraclius,
perspective. with the occasion of the
Byzantines` victory against the
Bibliography: René Lauréntin, Persians, victory attribute to the
Lènjeu du Synode, Suite du Virgin Mary («For victory we thank
Concile, Edition du Seuil, Paris, You»). It is song especially in that
1967; Henri Fesquet, Le Synode et Friday`s evening service which
làvenir the lÈglise, Le Centurion, precedes the fifth Sunday of the
Paris, 1972; La reception du Passover fasting and at the
Vatican II (collective work), Cerf, celebration of the Annunciation. It
Paris, 1985. has received an iconographical
illustration in 24 scenes, on the
AKATHISTOS [Greek: Akatistos wall from the western half of the
–it is listened (standing up)]: hymn narthex (the frescoes from the
of thanksgiving. The Orthodox monasteries of: Cozia, Sangov,
hymnography has akathistos Suceava, Vatra Moldoviței).
(Orthodox Hymn and Churchly The Akathistos gives a cultic
Service in honor of Virgin Mary and expression to the teaching about
of some the Saints – DEX – Ro) Mary, mother of One of the Holy
dedicates to the Holy Trinity, to the Trinity, or «Birth Giver of God», or
Holy Cross, and to some of the Theotokos, issued at the third
Saints. An akathistos of a wide ecumenical Synod from Ephesus
circulation is the one dedicated to (431), as also of other main aspect
the Mother of the Lord, «the of the Christology and Mariology of
defender Milady» of the the V-VI centuries.
Constantinople, a masterpiece of “Defender Madam, for victory,
the liturgical byzantine thanks, delivering us from the
hymnography. This akathistos eternal death through the gift of
have the form of a poem composed the One Who was born from You,
by 24 oikoses and kontakions, Christ Our Lord, and through
each oikos being followed by a Your mediation of mother before
litany, composed at its turn by Him, we, Your servants, bring to
twelve verses (according to the You. And, like the One Who has
description from the Apocalypse, undefeated mastery, deliver us,
chapter 12) which ends with the Your servants, from all needs
invocation: «Rejoice, bride, forever and sufferings, to be us singing
12
to You: Rejoice, the One Who is Alexandria has a unilateral

full of gift, birth Giver of God, tendency, and it leaned towards
Virgin, the joy of all the afflicted some expressions that could be
ones!” interpreted in a Monophysite sense
(The Akatistos of the Lord`s (see HERESIES). The formula of
Mother, Kontakion no. 1) Cyril of Alexandria: «a nature of the
embodied Word», which allows to
Bibliography: The Book of be understood the fact that before
Akathists, Third Edition, Publishing the union there are two natures,
House of the Biblical Institute, but not after the hypostatical
Bucharest, 1987, p. 7-37. union of the Logos, it has been
completed by the Fourth
ALEXANDRIA [as exegesis Ecumenical Synod from Chalcedon
school from Alexandria]: known (451). In their confrontation with
after its allegorical or contemplative the Antiochian, the theologians of
method of interpreting the Bible, the school of Alexandria sustained
having as known representatives: that the embodiment of the Logos
Philon, Clement the Alexandrine, constitutes the principle of the
and Origen. Under the influence of «deification» (theosis) of the human
the platonic philosophy, which nature, concept introduced by
dominated the philosophical Athanasius and resumed by the
environment from Alexandria, in II- Cappadocian fathers (Basil of
III centuries, the school introduced Caesarea, Gregory of Nyssa,
in the biblical exegesis the Gregory of Nazianzus, and
allegorism, according to which the Amphilochius of Iconium).
full of mysteries content of the Holy
Scripture, it has not only an Bibliography: Henry Chadwick,
evident sense, a literal and The Early Church, Penguin Books,
historical one, but also a «spiritual» Middlesex, edition of 1977, p. 94-
sense, a hidden and mystical one, 115; Jaroslaw Pelikan, The
recognized only by the ones who Christian Tradition: A History of the
possess the grace of knowledge and Development of the Doctrine,
of the contemplation. The volume 1, The Emergence of the
allegorism was used in an extreme Catholic Tradition (100-600),
form by Origen (185-252), but the Chicago, University of Chicago
spirit and the excesses of the Press, 1971, p. 230-234, 247-252;
Alexandrine school can also be Timotei Traian Seviciu, The
found in the exegete literature from Christological Doctrine of Saint Cyril
later (Didymus the Blind, Gregory of Alexandria, Publishing House of
of Nyssa, and Maxim the the Metropolitan Seat of Banat,
Confessor). The alexandrine Timișoara, 1973; N. Chițescu, The
exegetic method differs from the Contribution of the Egypt`s Church
one of the school from Antioch (see to the Dogmatic Work of the
ANTIOH), which prefers the Christian Church, in «Theological
historical interpretation, the Studies», VIII (1956)no. 1-2, p. 38-
semantic sense of the biblical text. 58.
In what concerns the
Christology, the school from
ALLIANCE = covenant, In the memory of this ritual God

testament concluded between God asked to Moses to build the Ark of
and men (Galatians: 4: 24). In the the alliance (Exodus: 25: 10-21) in
Old Testament the word berith it which to place the Tablets of the
means convention, pact, or a testimony, namely the Law, as sign
contract with a social, political, or of the presence of God. The Ark of
juridical character (according to the Law is placed in the tent of the
Genesis: 14: 32; 21: 32). The New assembly, the official place of the
Testament uses the term diathiki, cult for the people (Exodus: 33: 7-
with the senses of: covenant, plan, 10). A cloud covered the tent of the
testament, inheritance assembly, sign that the place was
dispositions. The alliance filled up by the glory of God
enshrines this unique bond of God (Exodus: 40: 34). With the occasion
with the chosen people, which of the great events it is done the
exists as long as this people renewal of the alliance (II Kings: 5:
respects it: «The covenant which I 3; IV Kings: 23: 1-3). Yahweh
concluded with you do not forget it enters in alliance with David and
and do not honor the others` gods» his dynasty (II Kings: 7: 8-16): «I
(IV Kings: 17: 38 (in King James have made covenant with My
Bible we have II Kings: 17: 38 / E. chosen ones, I swore to David, My
l. t.`s n.). servant» (Psalms: 88: 4 (in Kings
The old alliance, the Sinaite James Bible we have the Psalm 89:
one, it has a special character. On 3 / E. l. t.`s n.)).
the Mount Horeb, Yahweh, Who The prophets not only denounce
shows Himself as a flame of fire in the infidelity and the disobedience
a pyre, revealed to Moses His name of the people of Israel (for this
and the plan that He has with the cause will be punished the cities of
people of Israel (Exodus: 3: 7-15): Samarra – IV Kings: 17: 1-7; and of
«If you will listen to My voice and if Jerusalem – II Kings: 23: 1-23) but
you will keep My covenant, out of they also give another dimension to
all the nations you will be a chosen the report between God and the
people to Me, for all the earth is chosen people. These ones
Mine» (Exodus: 19: 5). God will set compare Yahweh with the Father
free the people from Egypt and He and Israel with the son (II Kings: 7:
will place this people in Canaan, to 2), or they resort to the analogy:
give to this people the land bride and bridegroom (Hezekiah:
promised to the fathers (Exodus: 3: 16: 6-13).
16-17). Israel is the object of a free These ones start seeing that, in
choice and of a promise. Even the Sinaite alliance, the plan of
more, through this covenant a God is limited to the destiny of a
people is constituted: the people of people, the salvation being
God (Exodus: 3: 10), separated dependent of the fidelity of this
from the pagan nations people. They start discovering the
(Deuteronomy: 7: 6). This union universality of the oikonomia of
between Yahweh and Israel it is God, for everybody. In fact, the
marked by a ritual (Exodus: 24: 3- promise of a new alliance existed,
8). starting with Noah (Genesis: 9: 1-
14
17) and Abraham (Genesis: 15; 17: sins are removed: «This is My
1-4). About a new covenant directly covenant with them, when I will
speaks the prophet Jeremiah: 31: remove their sins» (Romans: 11:
31-33 (cf. Hosea: 2: 21). 25).
According to Hezekiah, God Paul speaks about diathiki, that
renews the alliance from Sinai (16: was promised to Abraham before
60) and with David (34: 23). The the Law. The law cannot annul it.
old alliance is therefore broken due Jesus is the fulfillment of the
to the infidelity (Jeremiah: 22: 9; promise (Galileans: 3: 15,18);
31: 32), likewise a marriage is therefore the salvation is from the
undone: «You condemn your faith in Him and not from
mother, blame her – because she is observing the Law. The New
not My woman anymore, and I am Testament, sealed with the blood of
no longer her husband…» (Hosea: Jesus, it is superior to the old
2:4). alliance (cf. Galileans: 4: 24-28); it
The instrument and the is a testament not of the letter but
mediator of the alliance between us of the Ghost (2 Corinthians: 3: 6).
and Yahweh is the servant of Jesus has redeemed to God, with
Yahweh, over who overflows the His blood, people from all tribes,
Ghost of God, called by Yahweh: languages, peoples and nations
«alliance of the people and light of (Apocalypse: 5: 9).
the peoples» (Isaiah: 42: 6; 49: 6). In the Epistle towards Jews,
This is the Word of God, identical Jesus is the Hierarch and the
with Jesus Christ, Who will replace Mediator Who makes a new
the Old Testament, because all the alliance (8: 8-12; cf. Jeremiah: 31:
promises of God remain in Him 31-34); a better one (8: 16); an
and are given through Him eternal one (13: 20); sealed with
(Galatians: 3: 14). His blood itself (9: 12), spilled for
The word diathiki (covenant, the redemption of the sins from
plan, testament) it is used in the under the First Testament (9: 15).
narrations of instituting the dinner Jesus, for sanctifying the people
by Jesus: «This is My blood, the with His blood, suffered outside the
blood of the Covenant, spilled for gate (Hebrews: 13: 12).
many» (Mark: 14: 24). Matthew In this New Testament,
adds: «towards the forgiveness of everybody are called to become a
the sins» (Matthew: 26: 28). Paul: chosen tribe, a priestly community,
«This cup is the new covenant, into a holy nation, a people earn by God
My blood» (I Corinthians: 11: 25). (1 Peter: 2: 9; Exodus: 19: 5-6;)
Luke adds: «which is spilled for you namely the body of Christ. The
all» (Luke: 22: 20). Thus, the New alliance has also a eschatological
Testament according to what the dimension (Apocalypse: 5: 9-10),
Old Testament promised, namely which takes the form of the
«the servant of the sufferance» gave wedding of the Bridegroom with the
His life as sacrifice for the sin Church, His Bride (Apocalypse: 21:
(Isaiah: 53: 10-11). His death is an 2, 9).
expiatory sacrifice, a sacrifice for
the Passover, the sacrifice of the Bibliography: Gottfried Quelt
alliance. In the New Testament the and Johannes Behm, article
Diathiki, in the Kittel Dictionary, the development of the

volume II, 1976, p. 106-136. monasticism, he introduced the
common singing into the Church,
ALPHA and OMEGA [the first and he composed in Latin liturgical
and the last letters from the Greek hymns. He wrote commentaries
alphabet]: names given to Jesus about the biblical characters, a
Christ to express the belief that He homily about richness and poverty,
is the beginning and the end of the or Nabot the poor (De Nabuthe) and
creation that He represents the a systematical catechesis about the
eternity of the existence. The alpha Sacraments.
and omega letters appear on the
icon of Jesus Christ, together with Bibliography: A. G. Hamman:
O ON («the One Who is»), two Dictionnaire des Pères de lÈglise,
names unveiled by Himself: «I am Desclée de Brouwer, Paris, 1971, p.
Alpha and Omega, the One Who is 163-170.
and the One Who comes»
(Apocalypse: 1: 8). AMEN: Hebrew word that
means «so be it», or «in truth», or
AMBROSIAS (339-397): of «rightly», or «I am telling you
noble Roman origin, he studied the solemnly», it is uses in the sense of
law and the rhetoric; he was affirmation, of certitude and of a
provincial governor in Milan, in the solemn sanctioning, for
North of Italy. He was chosen strengthening the said of the
bishop by Arians and anti-Arians. promised ones; «Rightly, all the
Preacher, administrator and known promises of God are given in Him;
politician, Ambrosias was the that`s why also «Amen», which we
shepherd of the multitudes and of say through Him, it is towards the
the poor one. He resisted against glory of God» (2 Corinthians: 1: 20):
the restoration of the cult of the «the God of the Truth» (Isaiah, 65:
goddess (Victoria) in the house of 16) and «The four beings were
the Senate from Rome. Ambrosias saying: Amen! And the elders fell
impeded the spreading of the down and worshipped»
Aryanism in Occident and in Milan, (Apocalypse: 5: 14). But according
coming, due to this (in 385) in to other texts, amen it has the
conflict with the empress Justina, sense of participating «with the
the mother of the Emperor mind», conscious, to a prayer of to
Valentinian the Second. a cult: «If you will bless with the
Ambrosias become counselor of ghost, how will He answer «amen»
the emperor Theodosius, as long as to your thanksgiving prayer, the
he resided in Milan, whom he one lacked of gifts, if he doesn`t
determines to make a public understand what are you saying?»
confession after he approved the (I Corinthians: 14: 16). The
massacre of the citizens in the expression is used by Jesus:
circus of Thessaloniki. Ambrosias «Amen, Amen4, I say to you» (John:
baptized Augustine in Milan at
387, and he had a great influence
upon him. Ambrosias encouraged
4
The word used in King James Bible is: “Then
answered Jesus and said unto them, Verily,
16
5: 19), with the sense true, true, I Then we all together stand up
say to you (John: 5: 24-25). Amen and we raise up prayers; after that,
it is found at the end of the Luke`s by ceasing us the prayer, like I
Gospel (24: 53), in a sense of have shown before, it is brought
straightening and accepting of the bread and wine and water, the
ones contained into the Gospel, as primate raises both prayers and
everlasting truth. thanks, as many as he can, to
In Apocalypse, Jesus Christ which the people answers with one
bears the name «The One Who is voice, uttering Amen. And it is
Amen, the faithful and true given to everyone to impart himself
witness» (3: 14; cf. 1: 5). In the from the ones which have been
same sense Paul had written: «The enshrined through the Eucharist,
Son of God, Jesus Christ, Who has and to the ones who aren`t present,
been preached in the middle of the Eucharist is conveyed at their
yours, He wasn`t «yes» and «not», homes through deacons». (The
because in Him there isn`t but Apology I, LXV and LXVII,
«yes» (II Corinthians: 1: 19). Uttered translation in Romanian language,
by the believers, Amen wants to in the collection «Churchly Fathers
mean the total faithfulness and and Writers», no. 2, Publishing
obedience to the word of Jesus House of the Biblical Institute,
Christ, Who didn`t know the Bucharest, 1980, p. 70-71).
duplicity of «yes» and «not». The utterance of this Amen is
Justin the Martyr reminds that extremely important, because it
the liturgical assembly it is the one indicated the complete liturgical
which concludes the Eucharistic participation of the people. The
canon by uttering Amen as prayer: people ought to express the
«When him, (the selectman) has consent to the prayers and to the
finished the prayers and the thanks of the celebrant priest by
Eucharist, the whole present saying Amen (according to
people utters with loud voice: Theodore of Mopsuestia, The
«Amen». The word Amen is a Homily about Eucharist, I, 33, text
Hebrew word, which means «So be in Lìnitiation chrétienne, by A.
it». After the primate has finished Hamman, Desclée De Bouver,
the Eucharist and the whole people Paris, 1980, p. 160). Amen it has
has uttered Amen, those ministers therefore also the sense of a prayer:
called at us deacons give to «Be it so!».
everyone who is present to impart
themselves from the bread and ANAGRAPHON = Greek
from the wine mixed with water, language: unwritten. Words
which have been transformed in attributed to Jesus, which are not
Eucharist, and to the ones who written into Gospels, but preserved
aren`t present, the Eucharist is outside these ones. For instance,
brought at their homes. the version to the text from
Matthew: 6: 33 and Luke: 12: 31:
verily, I say unto you, The Son can do nothing «Ask for the great things, and the
of himself, but what he seeth the Father do: for little ones will be added to you», or
what things soever he doeth, these also doeth «Ask for the heavenly goods, and
the Son likewise.” the earthly ones will be added to
you» (according to Origen, About kindness, filling up everything with

Prayer, chapter 14, in Origen, His power. He doesn`t impart
Chosen Writings, Publishing House Himself but to the worthy ones,
of the Biblical Institute, 1982, p. and not according to a unique
229). measure, but imparting His work
proportionally to the faith» (Basil
ANALOGY [Greek and Latin the Great, About the Holy Ghost,
languages; the analogy = IX, 22, cited translation, p. 325-
proportion, resemblance, 327).
conformity]: a theological method There exists an imitative
according to which the knowing of analogy, for instance the icon
God is «conform with» or «on the which subsists in original, which it
measure» to His relation and represents not according to the
condescendence and «fitted to» the nature, but according to the
man`s capacity to receive the hypostasis; the icon differs from
Revelation. The theological the original like nature, but not
knowledge is an analogical like person; an there is also the
knowledge, measured, symbolic or the figurative analogy,
symmetrical, and corresponding to which can be taken in two
the spiritual experience. On one directions: for instance, the Law of
side, God, Who through His the Old Testament it is a form or a
experience is beyond any measure type for the Gospel of the New
and report, He maintains His Testament, but the grace is an
absolute and transcendent «icon» of the Kingdom, like Sunday
character, even in the act of the is a type for the age to come. The
Revelation. The angels cover their analogy can also be used in a
faces in front of the throne of the general sense: the Creation is an
glory of God (Isaiah: 6: 2), fact that analogy for God. All the creatures
shows the unfathomable and can be conceived as «icons» of the
not-encompassed character of the Creator. Likewise, one can say that
divine mystery. In His own the Church is a foreshadowing
unveiling, God shrinks His own (analogy), an anticipated earnest of
divine nature for letting to the man the Kingdom, or the grace of the
the possibility of knowing Him. The Mysteries, a foretasting of the
name «God» itself rather indicates future goods. Gregory Palamas
the ways of participating which are quotes Maximos the Confessor,
accepted by Him in the relation who named the light from the
with the man, than His invisible Transfiguration of the Lord «symbol
and inaccessible nature. On the of the theology» (of the deification)
other hand, the participation to the in the sense that it is imparted to
Revelation, as object of the us on our measure, but that it
theological knowledge, it is conform directs us towards something even
to the mind`s capacity of opening, higher – analogical and anagogical
which is received through holiness (About the Holy Light, 21, in The
into Ghost. «Impenetrable by his Romanian Philokalia, volume 7, p.
nature (the Ghost) can be 291, In his dispute with Barlaam,
encompassed according to His Gregory Palamas showed that the
18
way of knowing God through this all of you»; the prayer of

analogy (and even through invoking (the epiclesis) for the
negation) it has its limits descending of the Holy Ghost to
transform the gifts which the
PAGES TO BE RECOVERED celebrant – the bishop of the priest
(CANNOT BE READ FROM THE – presents as sacrifice: «Yours out
OWN DIGITAL VERSION) of Yours, to You we bring
p. 20 - 26 (anaphora) everything and for
everything».
ANAMNESIS (maybe within the Bibliography: Nicolae Cabasila,

missing pages: 20-26) (E. l. t.`s n.) The Interpretation of the Godlike
Liturgy, chapter XLIX, translation
ANAPHORA – Eucharistic [in by Ene Braniște, cited Publishing
Greek language: elevating, raising, House, p. 102-108; Petru
offering; in the Latin missa canon]: Vintilescu, The Explained Liturgy
the central part of the liturgy which Book, Publishing House of the
corresponds with the ritual and Biblical Institute, Bucharest, 1972,
with the prayer of the Holy p. 219-258.
Sacrifice.
Anaphora consists of a ANATHEMA (maybe within the
ensemble of thanksgiving prayers, missing pages: 20-26) (E. l. t.`s n.)
of sanctifying and of invoking,
uttered with a loud voice and ANTHROPOLOGY (maybe
ceaselessly, accompanied by within the missing pages: 20-26)
symbolic gestures and actions, (E. l. t.`s n.)
during which it is committed the
transformation (metaboli) of the ANTICHRIST (maybe within the
Holy Gifts (ta dora) in the Holy missing pages: 20-26) (E. l. t.`s n.)
Sacraments (ta aghia).
The anaphora or the ANTINOMY (maybe within the
Eucharistic canon it has its origin missing pages: 20-26) (E. l. t.`s n.)
in the thanksgiving prayer (the
Eucharist) which Jesus uttered ANTIOCH (maybe within the
when He «took» the bread and the missing pages: 20-26) (E. l. t.`s n.)
chalice. It contains three main
prayers: of thanksgiving: «Let`s APOCALYPSE [Greek:
have our hearts up», «We have unveiling, revelation]: the last book
towards the Lord», «Let`s give of the New Testament, written by
thanks to the Lord – With John the Evangelist in Patmos
worthiness and with around the year 96, it is addressed
righteousness»; of remembrance to the seven Churches from Asia
(anamneza) in which it is Minor. John describes here the
mentioned the «order» - the political situation in which his
oikonomia which the Son fulfilled readers are, insisting upon the
for the salvation of the people, persecution against Christians
inclusively the establishment of the unchained by the tyrant who has
Eucharist: «Take, eat… drink from universal powers. The book
denounces the empires of this Apocalypse: 1: 17-18). His word is

world which «wages war to the like a two edged sword (1: 16),
saints» (Apocalypse: 13: 1). The namely it has the power to put the
author is influenced by the history in movement (1: 18). The
prophecies of Daniel, and that`s Resurrected One presents the
why is easy to be understood why menaces and the promises which
Rome is compared to Babylon will happen to the end. The Lamb
(Daniel: chapters 17 and 18), and opens the map of the world`s
the beast of the dragon, with the history (Chapter 5) and leads the
Roman totalitarian power. Besides, struggle for liberation. To Him and
the Apocalypse abounds in to the One Who sits on the throne
symbols, images, figures, of which belongs the power and the glory.
interpretation isn`t simple, by He judges the history (Chapter 5-9)
being possible of having different and He makes the invitation to the
meanings. For instance the twelve feast of the messianic wedding, in
tribes of Israel (7: 14) represent the which the whole mankind will be
people of God, but they also reconciled and in full communion
symbolize the totality, the whole with Him (Chapter 19). Satan will
humanity, the entire world. The be definitively defeated, and after
number 666 (the Apocalypse: 13: 8) that the judgment will take place,
it is the symbol of emperor Nero, before the throne, each one
who sets Rome on fire, giving, after according to his deed. Who wasn`t
that, the revenge on the account of written in the book of the life, will
the Christians. be thrown in the lake of fire. All
The Apocalypse is a these things happen «soon» (1: 1;
recapitulation of the history of the 22: 6). «The One Who confesses
salvation and speaks about a series this, says: Yes, I am coming soon.
of overturning and renewals with Amen. Come, Lord Jesus!»
historical and cosmic character. (Apocalypse: 22: 20). The righteous
For instance, the world created ones and the saints, the chosen
from the beginning will be replaced ones will sing the song of Moses
with « a new heaven and a new (Exodus: 15: 2-10) and the song of
earth» (Apocalypse: 21: 1). Instead the Lamb (Apocalypse: 15: 3-4).
of the Garden of Eden, it will All these ones put at a great
appear a new city, the New trying the strength of the faith and
Jerusalem (Apocalypse: 21: 2), and the steadiness in prayer, because
instead of the tree of death from «Fire I have come to bring on earth»
the Genesis, there will arise the (Luke: 12: 48). It is a painful but
tree of the life (Genesis: 3: 22-24). necessary period of purification.
This tree will bring forth fruits The act of purification is compared
twelve times a year, his leaves with the process between two
being towards the healing of the adversaries: the master who comes
nations (22:2). In this turning of in the day in which he is not
the history, the main role belongs expected and in an unforeseen
to Christ the Resurrected One, the hour and the servant who hasn`t
Son of Man, Who inaugurates the prepared himself for this arrival
Kingdom of God (according to (Luke: 12: 42-49).
20
In what concerns the knowing cosmic optimism; the apocatastasis

of the time, the Christian must was condemned as unorthodox
exercise the same discernment teaching by the Fifth Ecumenical
with which he forecasts the state of Synod (Constantinople, 553). The
the weather, because he has the Biblical affirmation about the
capacity of knowing the sense and «restoring again of all things» (Acts:
the consequences of what he is 3: 21; Mark: 9: 12; Matthew: 17:
doing (Luke: 12: 54-57). 11; Acts: 1: 6), as also the teaching
The Church has admitted the about the Sabbath-ism of God, it is
Apocalypse in the Biblical canon, incompatible with the
but though it rejected its apocatastasis or with the
interpretation as basis for «universalism», a eschatological
chronological calculations about speculation (see Origen), about
the end of the world and the which Origen writes: «Then there
eschatological age. will be no difference between good
and bad, because there will be no
APOCATASTASIS [Greek: more evil – proper-said God is
apocatastasis ton panton = the everything to Himself, He in Whom
restoration of all the things in their the evil cannot exist», and nobody
primary state]; Origenistic who wants to eat from the tree of
speculation about the end of the the knowledge of the good and of
history, according to which the the bad, which from now one lives
world, that would have appeared only in good and to whom God is
after the man`s falling into the sin, again everything. If, therefore, the
will in the end be restored in its end restored according to the state
original state, in the perspective of from beginning and from the end of
a general salvation, through all the things put again in
successive stages of connection with their beginnings
consummation, due to the grace of they will restore again the state
Christ, which doesn`t allow the which the thinking creature had
destruction of His creation, neither had it at the beginning, when was
the eternal punishments. Through forbidden to taste from the tree of
an act of «submission», everything knowledge of the good and of the
will turn back to the state from the evil, after it will be removed from
beginning (Origen, About Principles, this creature any sentiment of
II, 1, I; III, 1, VII). The evilness, and after the man would
consequences of this doctrine are have been thoroughly washed to
radical: the lack of any process of reach at cleanness and full
sanctification, the disappearance of serenity, then only He, Who is the
the Last Judgment, the non- only good God, will become
eternity of the hell and even the everything for the creature, not
salvation of the devil which will only in some, and neither in the
turn back again in the future age most of creatures, but in
(Origen, About Principles, III, 6, III). everybody, when there will be no
Even it has attracted some death, neither the «pin of death»,
theologians from the Patristic nor any other form of evilness: then
period (Gregory of Nyssa and God truly will be «everything in
Didymus the Blind) through its everybody» (Origen, About
principles, c. III, chapter 6, III). The meaning that the Gospel must
Sabbath rest of God (the Sabbath- become more credible on the basis
ism of God) is the full coming of all of the logical demonstrations, and
the things created by Him, back to after that the faith intervene to give
Him, when His godlike work, which the certitude of the knowledge.
is done in an ineffable way, will Clement the Alexandrine says that
rest from the natural work from «the philosophy is some sort of an
within them. Because God will intellectual exercise for receiving
rests Himself of the natural work the faith» (Stromata I, chapter II,
from within every creature, by 202). But he ascertains that: «The
which everybody moves naturally, knowledge of the truth is achieved
when each of them, receiving the from the ones which are already
godlike work according to his own believed; the faith is achieved from
measure, will have reached at the the ones which aren`t already
border of his natural work (… text believed, and in this way, the faith
missing). reaches at, so to speak, the basis of
the proof» (Stromata VII, chapter
APOLOGETICS [Latin: XVI, 98, 3). Saint Basil says that
apologeticum = defense, knowledge from the creation
justification]: branch of the precedes the faith.
systematic theology which tries to Both in the period of the
prove the existence of God through apologetics (father of the II century,
logical proofs or through logical who took the defense of the
arguments. Creation of the Christianity in its dispute with the
Scholastics, the apologetics was paganism and with the Judaism,
has been introduced in the as for instance, Justin the Martyr),
Orthodox education under the and in the patristic period, the
influence of the western theology, truth about the existence of God
which has conceived two different cannot be ascertained on the basis
domains of knowledge: rational and of the so-called rational arguments.
theological, from where also the God is proven in and through His
clear separation between manifestations, especially through
philosophy, theology, science and the embodiment of the Logos, Who
faith, rationalism and metaphysics, constitutes the plenary revelation
logics and spirituality. Anselm of of God. A conceptual approach of
Canterbury (1033-1109), the the concept of God is excluded. Of
«father of the scholastics», who course, the rational knowledge is
defines the theology as being «fides not eliminated, but it has it limits,
quaerens intellectum» (the faith its partiality and its ambiguities.
that searches for its intelligibility) The intelligent rationality (dianoia),
uses the ontological argument to through the fact that it objectifies
aprioristically demonstrate the the world, which becomes its
accord between rationality and center, remains «outside» God. The
faith (in Proslogium). Even today fathers` gnosiology of intellectualist
the fundamental theology tendency (Clement, Origen,
(apologetic) is taught before the Evagrius) insists upon the direct
dogmatic theology, with the experiencing of God, Who is the
22
center of any knowledge. The comprised in the revelation of the

knowledge (the gnosis) in the Old Testament; who are the
biblical sense it is made with the precursors of the Gospel in that
mind (nous) in the environment of world untouched by the revelation
the personal encounter of the of Moses; how much philosophy
union with God. In general, for the have assumed the written Gospels?
Orthodoxy, the contemplation What report exists between
(theoria), cannot be separated from philosophers, prophets and Jesus
the unmediated experience, as the Christ? What report exists between
sight of the intellect is not the scientific knowledge and the
separated from the feeling of the theological one?
heart. It seems that the separation Let`s remember few
between logics and theology, orientations:
between the rational inference and 1. The truth is one and
the mystical experience, stays at undividable. That`s why the
the basis of the conflict between Christendom cannot be indifferent
Gregory Palamas and Barlaam of to the scientific methods, to the
Calabria. To Barlaam, the spirit ethic methods and to the
cannot reach at the godlike truth, intellectual ones, which try to see
but draws apodictic conclusions this truth from diverse
from revealed premises through perspectives, reaching at glimpses
logic, intellectual process. To and intuitions, like are seen the
Gregory Palamas, God is not images in the water. The ways of
known through this logic process, the human wisdom are like some
but through a direct knowing, gates opened toward knowing the
which presupposes purification Truth.
and participation. An existential 2. The apologetics and the
attitude in using the intellect it is philosophy correspond to an
absolutely necessary. Anyway, the intellectual need, that one of
rational demonstration of the finding out the prime principles of
mystery of God it is downright the existence using scientific
unthinkable to the eastern arguments, logics and
tradition; for this eastern tradition probabilities. The scientific
knowing God is not a simple knowledge it refers to an object and
intellectual exercise but rather a uses the instruments of the
spiritual profound experience. After rationality and presupposed an
all, the theological knowledge is an exercise of dialectical confrontation
act of spiritual transcending and of arguments and syllogisms. The
unmediated union with the theological knowledge refers to a
personality of God (see person that cannot be perceived
KNOWLEDGE). but only in communion of life and
The apologetics refers to an faith with that person.
ensemble of problems and notions, 3. A typical attitude is that of
which preoccupy today the the apologists from the period of
Christian mission and education. the confrontation between the old
For instance: «What is common Greek and Roman philosophy with
between Athens and Jerusalem?»; the Christendom. For example,
which is «the part of the truth» Clement the Alexandrine gives a
great importance to the philosophy, the limit of the logic thinking there
«this very useful asset», because in is the personal revelation of God,
it, there are «traces of wisdom», which claims other faculties of
«seeds of the truth» (Justin the knowing: the faith. The faith is the
Philosopher). Therefore, the capacity of seeing God in His
cultivation of the philosophy like ultimate reality and of receiving His
method of thinking and of having a revelation. Only through faith, the
glimpse of the truth it is not Christians know that God is the
denied. The philosopher is the man Creator, that Jesus Christ if the
of the intellectual experiences, and Embodied Son of God, that the
he searches the traces of the Truth. Resurrection of Christ is the hope
But the way towards creation it is of the world.
not the same with the way towards 6. «If you won`t believe, you
the Creator; the last way was won`t understand» (Isaiah: 7: 9).
unknown before the embodiment of This is the principle of the
Jesus Christ. Christian knowledge, which
4. On these ways, God is looked doesn`t make the philosophy
at from outside, from far; that`s obsolete. The faith it means the
why the apologetics it is only a sensitive experience of the grace,
discourse about God, but not the hidden luminous source of the
about what is God in His divine reality, a philosophy of life that
reality, divine reality that doesn`t comes from above. The faith is the
belong to the present world. So, road towards God, a heavenly gift;
this apologetic way is incomplete but the faith is foreshadowed, for
and vulnerable and it has the instance in the meditation upon
tendency to make everything the existence, a previous necessary
dependent of dialectic. Apostle Paul exercise for knowing the paradox
is not against philosophy. He and the antinomy which are
recognizes that the philosophy has everywhere also within the
reached at the concept of the revelation.
«Unknown God» (Acts: 17: 28). But
he announces that the philosophy APOLOGISTS (Greeks): writers
can become a simple rhetoric, and and philosophers who defend
that`s why the philosophy must be Christendom against the false
submitted to a judgment of accusations which stay at the
discernment, to a conversion. The origin of the persecutions from the
world`s wisdom is loaded with first centuries. The accusations are
contradictions, incoherencies, of a moral, intellectual and political
approximations, and even more, order: the ignorance of the
this wisdom can turn against the Christians, and the immoral and
faith, by becoming an instrument subversive character of their life;
of rejecting the revelation. the Christians are the enemies of
5. At one point the ways of the the state; they refuse to venerate
rationalist apologetics are closed. the divinity of Caesar; they
Limited to this world`s wisdom, the transform their feasts in orgies,
people were «enslaved to the etc. (These accusations are listed
world`s natural elements». Beyond by Minucius Felix in Octavius, and
24
by Origen in Agaist Cels). Trajan, interpretation. The Word, «the

in Letter towards Pliny the Younger, other God», shewed Himself to
establishes that the Christians Abraham (The Dialogue, chapter
must not be persecuted by LVI). «Christ is the first born of
authorities, but if somebody God, His Word, at which all the
accuses them, then they to be people participate». «The ones who
punished. lived according to the Word, they
The apologists reject these are Christians, even they were
accusations either by direct attack reckoned as being atheists. Thus
against the paganism, or by were, for instance, at the Hellenes:
comparing the Christendom with Socrates and Heraclites, and the
the classic culture and with the ones like them, as at the
Greek philosophy. In this barbarians: Abraham and Ananias,
apologetics there is the first Azariah, Mishael, and Elijah, and
systematic presentation of the many others, whose names and
Christian doctrine in general, and deeds being too many to be listen
of the doctrine of the Logos in here, we are renouncing to them».
special. (The Apology I, chapter XLVI).
Aristides writes an Apology (ca. In the dialogue with Tryphon the
138) which he addresses to the Jew, Justin tells the story of his
emperor Hadrian, within which he own conversion. The Apology also
presents the Christians like a new contains important data about the
nation, superior to the barbarians, cult, the Baptism, the Eucharist.
to the Greeks and to the Jews. «Nobody can participate to it (to the
Justin (martyred ca. 165), Eucharist), but the one who
originating from Flavia Neapolis, believes that the ones preached by
converts himself to Christendom, us are true, and who also passed
«the true philosophy», after through the bath of the forgiving of
intellectual peregrinations. In his the sins and of the rebirth, and
Apology, Justin speaks about the living further as Christ has
role of the philosophy and the transmitted to us. For we do not
place of the Judaism in the receive this as common bread,
«oikonomia» of the revelation. He neither as a common drink; but, as
extensively develops the doctrine of through the Word of God, Jesus
the Logos (Philo of Alexandria Christ, our Savior, He embodied
already had introduced the Himself and He had the sight, in
Hellenistic concept of the Logos), order to save us, both body and
according to which the philosophy blood, likewise also the food
knew «in part» the truth before transformed into Eucharist, by the
Christ, due to those «seeds of the prayer of that Word from Him, this
Logos», seed which originate in the food out of which our bodies and
seminal Logos. Justin insists upon our soul nourish through change,
the positive value of the we have been taught both the body
philosophy, which is «par of the and the blood of That Embodied
Logos». Justin affirms the Christian Jesus» (The Apology, I, chapter
monotheism; he affirms the LXVI).
historical deeds of the Gospel to Tatian, born in Assyria,
which he gives a typological converted in Rome; he leads a
school in Syria (he established the Publishing House of the Biblical

sect of the Encratites, who Institute, Bucharest, 1980; Ioan G.
abstains themselves from marriage Coman, The Patrology, volume I,
and wine). He writes an apology Publishing House of the Biblical
Towards Greeks, within which he Institute, Bucharest, 1984, p. 213–
show the superiority of the 353.
Barbarian`s religion (the religion of
the Christians) in comparison with APOPHATISM (… text missing).
the one of the Greeks. (…) that principle of the
Athenagoras, the Philosopher, apophatic theology that, on the
contemporary to Tatian, in measure in which advances in
Pleading, in favor of the Christians, godlike knowledge, the mind sinks
(ca. 177) and in About the the more in «nescience», into a
Resurrection of the Dead Ones, he infinite not-seeing.
rejects, as being without ground, This apophatism would seem to
the accusations formulated against exclude the cataphatic way and to
Christians: atheism, incest, suppress the role of the creation as
immorality, homicide. also the role of the kenosis in
Theophilus of Antioch, he writes knowing God. Maxim the Confessor
three books towards Autoliv (the (in Ambigua and in Answers
year ca. 180) in which it is shown towards Thalassius), he also
how the Christendom is the true sustains the apophatic character,
religion. He finds out differences but he gives a great importance to
between the immanent word in the the role of the material creation in
heart of God, namely the mind and this knowledge, creation which is
the rationality of God, before the not suppressed but transfigured in
Creation, and the Uttered Word, the the union with God. Of course, on
First Begotten of the whole creation the basis of the creation and of the
(the Book II, XXII). The soul must providence, the rationality only
be clean as a shining mirror to concludes that God exists as
reflect the image of God. causal principle of the creation, but
«If you say to me: Show me your it cannot indicate what is God in
God, then I will tell you also: show His essence. The apophatism
me the man from within you and I therefore doesn`t integrally deny
will show my God» (First Book, the cataphatism, but exceeds it.
second chapter). Theophilus is the Even the written revelation has an
first who uses the term Trinity, anagogical sense, of exceeding, in
namely God, Word and Wisdom the process of knowing. The written
(First Book, chapter XV). word is «forerunner» of the Word
Hermias wrote the apology Who will be perfectly discovered
Taking the Pagan Philosophers in into the Ghost.
Derision, and Melito of Sardis wrote The apophatic theology stays,
a Pascal Homily. also, at the origin of the
hesychastic controversy from the
Bibliography: Apologists of XIV century, between Gregory
Greek Language, in the collection Palamas and Barlaam. Gregory
Fathers and Churchly Writers, Palamas (1296-1359) establishes in
26
God a distinction between the the Holy Light 8, in The Romanian

godlike being, unknowable and Philokalia, volume VII, p. 273).
inaccessible, and His uncreated The apophatism although
works, or energies (see DIVINE insists upon the contemplation
ENERGIES), what constitutes His (theoria) of the unapproachable
coming outwardly, His light, which appears at darkness,
manifestation accessible to the in the sense of exceeding, through
man. By His nature, God the coexistence with the glory of
transcends both the way of God, which overflows in the souls
affirmation and the one of the of the worthy ones. In this sense,
negation. The theology is apophatic the perceiving through the
just because of the transcendence unmediated union, through the
of the godlike nature and not only sight above sights in ghost, it is
because of the limit of knowledge of something else and it is superior to
the human rationality, as the the negative theology (Ibid, p. 297).
scholastic Barlaam, the adversary «The ones who get close to the
of the hesychasts, sustained. consummation but they still do not
To Orthodoxy, the apophatism see it but in part, are afraid by
constitutes the adequate way in understanding the borderless and
approaching the transcendence of the infinity of what they see. For,
the alive and personal God. The on the measure that they penetrate
apophatism must not be in the light o the knowledge, they
confounded either with the receive the knowledge of their
agnosticism, namely with the nescience. But when the spiritual
absence of knowing God, or with reality appears to them in an
the ignorance, as the character of unclear way and shows itself to
His being as unknowable, doesn`t them as in a mirror and it is
exclude the existence of any lightened only partially, that reality
theology. On the opposite, only in will deign to make itself seen even
the perspective of the apophatism more and to unite itself through
is possible to establish the object, impartation with the enlightened
the validity and the limits of the subject, taking him entirely in
theology, which has the purpose to itself, when this subject will be
study the «energies» through which deepened wholly in the depth of the
God communicates Himself and Ghost like in the bosom of an
imparts Himself. The name itself of abyss of borderless luminous
God (Théos) cannot cover the waters; then he ascends in an
immensity of the One Who is unspoken way at the perfect
limitless and endless by nature, nescience, as one who has reached
because «not only God is above to above to the whole knowledge»
the ones who are (the created (Saint Simeon the New Theologian,
ones), but also Supra-God, and the Gnostic and Theological Heads, 16,
height of the One Who is beyond in The Romanian Philokalia,
and exceeds the whole height that volume VI, p. 55).
can possible be thought with the
mind, that height is not only above Bibliography: St. Jean
any affirmation, but also above any Chrysostome, Sur
negation» (Gregory Palamas, About lìncompréhensibilité de Dieu, tome
I [Coll. Sources Chrétiennes], Les ecumenical Christendom; we find

Editions du Cerf, translated by the martyr – multiplied in thousands
Robert Flacelière, Paris, 1970; and tens of thousands copies – of
Saint John Damascene, About the this time; in the Epistle of Polycarp
Orthodox Faith, I, 2-4, cited are given to us advices for the
translation, p. 12-17; Vladimir members of the family and for the
Lossky, Théologie mystique de report between Church and State; in
lÈglise de lÒrient, Aubier, Editions the Shepherd we have the master of
Montainge, reprinted in 1977, p. the repentance; finally, in the
21-41; Robert S. Brightman, Epistle towards Diognetus, the
Apophatic Theology and Divine Christian living of the post-apostolic
Infinity in Saint Gregory of Nyssa, époque” (The writing of the
in «Greek Orthodox Theological Apostolic Fathers”.
Review», XVIII (1974), no. 1-2, p. Clement, Bishop of Rome (after
97-114). Irenaeus, the third one after Peter
and Eusebius) writes the First
APOSTOLIC FATHERS: “the Epistle towards Corinthians (ca. 96)
Christian writer from the second in which asks to Christians to
half of the first century and from preserv harmony, according to the
the first half of the second century, model of the one which God the
who were disciples of the holy Maker (demiurge) of the universe
Apostles or who knew the put in His creation. Clement clearly
Apostles”. The preserved texts, of speaks about the apostolic
diverse theological values and succession (“Christ was sent by
literary qualities, help us of having God, and the Apostles, by Christ”)
a general view upon the Christian and confirms that the Apostles laid
life from the post-apostolic period, in cities bishops and deacons
in the Churches from Asia Minor, (chapter XLII, 1-5). The bishops are
sometimes compared with the ones also calls presbyters (chapter XLIV,
of the Churches from Alexandria 4-5). Also to Clement is attributed a
and Rome. second Homily towards Corinthians
The writings of the apostolic (ca. 150) in which he mentions the
fathers give us in Didache of the doctrine of the penitence, of the
Twelve Apostles, the first Christian embodiment and of the preexistent
catechism, with its theological, Church, namely the first “Church”,
moral and liturgical sections; in the the spiritual one, the one created
Epistle of Barnabas the before the sun and the moon”
Christendom if put face to face with (chapter XIV, 1). Clement shows
the Judaism, being demonstrated that the Christendom has
on the ground of the Old Law the recognized, from the beginning, the
superiority and the truth of the New unique and eternal value of the
Law; in the Epistle I of Clement we human body:
have a beautiful Christian apology
for peace and order in society; in “Let not someone from you to
the Epistles of Ignatius we find the say: This body won`t be judged,
apostolic witness about the neither resurrects. You know in
churchly hierarchy of the what you have been saved, in what
28
you have seen the light again! Not “Him, Jesus, truly suffered and
being in this body? It must, so, to truly resurrected, not as some
keep the body as a temple of God… faithless ones are saying, that he
As you have been called into body, suffered apparently…” (Towards
as so into body you will come. If the Inhabitants of Smyrna, II, 1).
Christ the Lord, Who has saved us, Ignatius refers himself to the
being first Ghost, He made Himself divisions within Church, about the
body and so He has called us, local unity, about the new
likewise also us into this body will Christian rites and teachings:
receive the reward”. (Towards “Therefore, the ones who lived
Corinthians, the second epistle, into old orders and have come to the
chapter IX, 1-5). new hope, let them not keep the
Saturday anymore, but the Sunday,
The Didache, or The Teaching into which our life also emerged,
of the Twelve Apostles (discovered through Him and through His death,
at Istanbul in 1873), dates from the which some ones deny. Through
end of the second century. Besides this mystery we have received the
the doctrine of the “two ways”, of faith and that`s why we are
the life and of death, Didache suffering, to find disciples of Jesus
contains liturgical instructions Christ, our sole Teacher”. (Towards
about baptism, through deepening Magesians IX, 1-2).
into a flowing water, in the name of Ignatius uses for the first time
the Trinity, about Eucharist the terms “Christianity”
(chapter 9 and 10), about agape (Magnesians 10, 1, 3; Romans: 3:
(chapter 14), about prophets and 4) and “congregational or catholic
teachers which have an important Church” (Inhabitants of Smyrna: 8:
role in the Churchly organization 2). The Church presupposes a
together with the bishops and the threefold hierarchy: the deacons,
deacons. who represent Jesus Christ, the
Ignatius, bishop of Antioch, bishop, who is the image of the
wrote at the beginning of the Father, the presbyters who
second century seven epistles represent the assembly of the
towards local Churches which he apostles. Without these ones one
visited in his road towards Rome as cannot speak about Church”
prisoner; he dies in Rome in the (Towards Trallians, III, 1). Ignatius
beasts` arena. Four epistles are emphasizes the importance of the
written from Smyrna (Magnezia, Eucharist, “the body of Jesus
Tralles, Ephesus, Roma), and three Christ”, “the medicine of the
from Troas (Smyrna, towards immortality, the medicine for not
Polycarp, and Philadelphia). dying, but for living eternally into
The epistles debate several Jesus Christ” (Towards Ephesians
problems: the false doctrines, XX, 2).
especially the ones of Docetist Polycarp of Smyrna, the disciple
tendencies – which were denying of John, together with Papias,
the historic reality of the martyred in 156, writes an Epistle
embodiment – and the Judaising towards Philippians about the
ones, which were saying that Jesus martyrdom of Ignatius, who visited
is a simple Jew teacher: Smyrna, in his way towards Rome.
The epistle confirms the activity Christian way of life, this new
and the writings of Ignatius. It is mode, which appeared though so
preserved the Martyrdom of late into history.
Polycarp, written by the Church
from Smyrna towards the Church Bibliography: Ioan Zăgrean,
from Philomelium, which The Christian Morals, Publishing
emphasizes the importance of the House of the Biblical Institute,
martyrs` relics. Bucharest, 1952, p. 135-165; The
The Letter of Pseudo-Barnabas Teaching of Orthodox Christian
(written in Alexandria around the Faith, Publishing House of the
year 135) was at one time reckoned Biblical Institute, Bucharest, 1952,
among the canonical biblical p. 375-389; The Writing of the
writings. For solving the conflict Apostolic Fathers, in the collection
between the texts from the Old “Churchly fathers and Writers”,
Testament and the teachings of the translation by D. Fecioru,
New Testament, Barnabas used the Publishing House of the Biblical
allegorical interpretation of the Old Institute, Bucharest, 1979; Ioan G.
Testament (Moses is the “type” of Coman, Patrology, volume I,
Jesus), and interpretation used Publishing House of the Biblical
also by Clement and Origen in Institute, Bucharest, 1984, p. 65-
Alexandria. The “fore-imaginings” 203.
of Jesus in the Old Testament are
multiple (chapter VII, 7-11). In the APOSTOLIC SUCCESSION
second part, the epistle resumes [Latin: succession = continuation]:
the doctrine of “the two ways”. The a technical term which refers to the
world will end after 6000 years mode in which is preserved the
(chapter XV, 4), after which it unique and permanent structure of
follows the kingdom of a thousand the apostolate of “The Twelve
years (chiliasm). Ones”, in the historical continuity
The shepherd of Hermas, of the Church. The Church is built
probably a prophet in the Church on the “foundation of the apostles”
from Rome, contains 5 visions, 12 (Ephesians: 2: 20), in the sense
commandments, and 10 parables. that “The Twelve Ones” form a
The tower under construction, from unique group, with a unique
the third vision, is the Church. mission in founding the Church.
There is a sole repentance for the Christ Himself institutes the
sins from after the baptism college of the twelve apostles, as
(commandment no. 4). the model of the Church itself, as a
Papias, bishop of Heriopolis, structure which guarantees its
disciple of John, he compiled an historical continuity and its
Exposition of the Teachings of the identity like “body” of Christ. This
Lord. can be seen also from the fact that
The Letter towards Dioget, a the Holy Ghost is sent by the Son,
work of a great value for the history specially extolled for confirming
of the Christendom from the this apostolic structure, as basis of
second century, it makes an the Church. The foundation of the
excellent presentation of the historical Church at Pentecost is
30
an event of the Holy Ghost, but the uninterrupted succession of the

presence of the apostles at bishops, with one of the apostles or
Pentecost is part of the event. This of the apostolic men (De
can be seen in the Orthodox icon of praescriptione haereticorum XXXII,
the Pentecost, which shows in 1, cited translation, p. 130). To
image the unoccupied throne of Cyprian, the unity of the Church is
Christ. Consequently, in the fact of maintained through the confession
the Pentecost, the institution and of faith of Apostle Peter. Any
the event, the choosing and the church or bishop who makes this
sending form an inseparable whole. confession is under the succession
If the historical Church cannot be of Peter (About the Unity of the
conceived without the presence Church, 4-5, cited translation, p.
and the work of the Holy Ghost, it 28-30).
cannot also be imagined without The main aspects of the
the “college” of the apostles of apostolic succession can be
Christ and without the extent of presented thus: the apostolate is a
this college into history through unique institution into the Church,
Saint and Martyrs “precisely like not only being the first one in the
the apostles”. For Christ is order of the ministrations (I
surrounded by apostles not only in Corinthians: 12: 28). That`s why
His earthly life, but also in His one can speak about the
Kingdom (Luke: 22: 30). At the end transmission of the apostolate of
of the time, Christ appears again “The Twelve Ones” in terms of
surrounded by His apostles historical prolongation. The
(Apocalypse: 21: 14; 20: 4) what it episcopate is indispensable for
means that the “apostolic identifying the succession with the
succession” has not only a apostolic period, but isn`t a
historical sense, but also an substitute or an equivalent to the
eschatological one (Luke: 10: 20). apostolate, after the death of the
The reference to apostles is last apostle.
essential and mandatory to the The Churches sought to identify
ones who organize the first their apostolic “origin” through the
Christian communities. Paul, Luke, lists of bishops ordained in direct
James, John, all of them define line by an apostle of by a
their ministration and authority in descendant of them. But this
report with “The Twelve Ones”, in succession
terms of direct continuity with the
persons and the teaching of these Text missing
ones (Galilean: 2: 9). This
continuity has a content and a His apostles, is restituted under
quality of representation: “For I the form of: the bishop and his
have taught you what I have presbyters. Besides, according to
received” (I Corinthians: 15; 3). the analogy used by Ignatius, the
“Either I, or those ones, so we are bishop is the “image” of the Father,
preaching” (I Corinthians: 15; 11). not of the apostles, the deacons
Tertullian asks that each Church being the image of Christ. This it
to demonstrate the apostolicity of means that as Christ and the
its origin, through the apostles form a unity, as so the
bishop, the priest and the deacon only due to the fact that it prevails
form an ensemble (see BISHOP). of an apostolic origin, namely of the
In the episcopal succession, or historical continuity from the time
better said in the sacerdotal or of the apostles to this day, and due
hierarchical succession, the to the fact that is possesses
Church claims its continuity with apostolic institutions and
the apostolic college in its entirety, ministrations without which it
and not with the apostles taken cannot identify itself, but also due
individually. The continuity doesn`t to the fact that it has a Messianic
mean only the succession from «sending» (Matthew: 10: 5-40; 28:
individual to individual, of the 19), as also Jesus Christ was sent
bishops, but the continuity by the Father (John: 20: 21), and
between the communities and the the apostles by Jesus. The
Churches which are constituted apostolic identity and character
around the bishop. In the act of can be express like this:
ordination, the Church itself a) The Church is apostolic for it
identifies its shepherd. The relation possesses the witness of the
Christ – apostles – bishops is not apostles, under the form of the
done therefore over the Church. Tradition and of the canon of the
The apostles aren`t individual New Testament, and due to the fact
sources of the grace of the that it is sent to preach the
priesthood, for they form a whole. «Gospel» of the resurrected Christ
The apostles can be taken (II Corinthians: 4: 5; Acts: 1: 22).
separately, but their The group of the twelve apostles
individualization leads to a represent without any doubt, the
most important institution created
by Jesus as a Teacher, for the
APOSTOLICITY (see conveying and for the applying of
APOSTOLIC SUCCESION): one of His work. Constituted at the
the fundamental characteristics of beginning of His mission, in
the Church, like the Ecumenical Galilee, this group received a
Synod from Constantinople affirms special charisma for the unique
(381): «I believe in one, saint, foundation that was entrusted to it,
congregational and apostolic in the plan of the Church. The
Church». As the new people of God, twelve apostles thus become
the Church is built on the «together-workers» with God, to the
foundation of the apostles Church, the «building of God», on
(Ephesians: 2: 20), having the the foundation that is Jesus Christ
mission to preach the Kingdom of (I Corinthians: 3: 9-11). Four lists
God: «And calling the twelve with the names of the twelve
apostles of Him, He gave them apostles have been preserved
power and mastery over all the (Matthew: 10: 3; Mark: 3: 18; Luke:
demons and to heal the illnesses. 6: 15; Acts: 1: 13): Simon, called
And He sent them to preach the Peter, his brother, Andrew, Jacob
Kingdom of God and to heal the and John, the sons of Zebedee,
sick ones» (Luke: 9: 1-2). The Philip, Bartholomew, Thomas,
Christian Church is apostolic not Matthew, Jacob, the son of
32
Alpheus, Levi the Thaddeus, Simon earth of His glory» (Isaiah: 6: 3). He
the Canaanite, and Judah the is not only the summit and the
Iscariot. In Jerusalem (Acts: 1: 7, model of the consummation of the
12), John was the first of the Christian man: «Be ye therefore
apostles. Of course, the message perfect, even as your Father which
and the mission of the twelve is in heaven is perfect» (Matthew: 5:
apostles it has a unique and 48), but also «the One Who
definitive character (Luke: 10: 16), sanctifies» (Hebrews: 2: 11).
because they are direct witnesses The kindness it means the
of the events which constitute the generosity with which the Father of
revelation and the history of the the Mercies and the God of all the
salvation (Acts: 5: 32). Apostle Paul comfort (II Corinthians: 1: 3)
himself is compelled to justify his shares His gifts to others for also
apostolate when it is contested in these ones to enjoy them, for
Corinth and Galatia (Galatians: 1: «Every good gift and every perfect
11-12). The original kerugma of the gift is from above, and cometh
eye-witnesses remains normative down from the Father of lights,
for the sermon of the Church, with whom is no variableness,
because Christ has fulfilled the neither shadow of turning» (James:
oikonomia of the salvation once 1: 17). He has the «richness of the
and for all (Hebrews: 7: 27). Only grace» (Ephesians: 1: 9), of which
the apostolic «deposit» (I Timothy: He «became poor» of it, by giving it
6: 20; II Timothy: 1: 12, 14; 2: 2), to us as gift: «For you know the
the «healthy doctrine» (II Timothy: grace of Our Lord Jesus Christ,
4: 3; Titus: 2: 1), has authority to that, being Him rich, for you He
the faith and constitutes the «rule became poor, for you, with His
of faith». In preserving the «deposit» poverty, to become rich» (II
and in the preaching of the Gospel, Corinthians: 8: 9).
the Church exercises its sending of The righteousness it means not
being «witness» of Christ; so the only His mercy on the ones in
Church attests its apostolic fidelity need: «For He delivered the poor
(Acts: 13: 31). In this sense, the from the hand of the powerful one
apostolicity belongs to the whole and on the needy who had no help»
churchly body, instituted by God (II (Psalms: 71: 12), but also that He
Timothy: 1: 11-12) to share to the rewards the allegiance: «God loves
ones from outside the Gospel of the righteous ones» (Psalms: 145:
Christ. Each Christian has the 18), but also that he punishes the
mission to preach the Gospel, and disobedience: «Any transgression of
from here, the missionary commandment and any
character of the Church. disobedience received its right
b) The Church is apostolic for it reward» (Hebrews: 2: 2; cf. II
continues the mission of the Timothy: 4: 14).
apostles to gather the new people Maximos the Confessor
of God (missing text) summarizes the attributes of God
to four great godlike characteristics
(missing text) praise in heavens: which He imparted to the rational
«Holy, Holy, Holy is Lord of hosts, being, for sustaining, preserving
full is the whole heaven and the and saving this one: the existence,
the eternal existence, the kindness the Father does not leave the
and the wisdom. The first two of world. He is always present into
them are given to the being as the Church through the Holy Ghost
such, and constitute the «image» of Whom He sends to give life to the
God in the creation; the last two He ones who follow Him. It is the turn
has given them to the capacity of of the Apostles to bear “witness”
will, and they represent the about Christ, especially about His
«likeness» of God in persons. In this death and resurrection. Truly, after
sense everybody receives the the Ascent to the Father, the
existence and the eternal existence Apostles become the “witnesses” of
according to the being, for, even Christ, preaching the Gospel from
they aren`t without beginning, they Jerusalem to Palestine and in the
will be, though, without end, but countries and in the centers
only the good and wise ones are in around the Mediterranean Sea:
the likeness of God (Heads about Antioch, Corinth, and Ephesus.
Love, III, 25, The Romanian The Acts of the Apostles narrate
Philokalia, volume II, p. 81-82). the trip of Apostle Paul, converted
after he saw resurrected Christ on
Bibliography: John the road to Damascus (Acts: 9: 1-
Damascene, The Orthodox Faith, I, 22), to Rome, the capital of the
9-14, cited translation, p. 31-41; Empire.
Dumitru Stăniloae, The Orthodox Jesus has risen from dead, but
Dogmatic Theology, volume I, p. He is the living Lord Who remains
146-282; Ibid, God is Love, in «The with His ones to the end of the
Orthodoxy», XXIII [1971], no. 3, p. time: “I am with you all days, to the
366-402. end of time” (Matthew: 28: 20).
Even more, He is the Lord Who will
APPEARANCE (maybe within come back full of glory: “And He
the missing pages) (E. l. t.`s n.) will come again, with glory, to
judge the living and the dead,
ARYANISM (maybe within the Whose kingdom will not have an
missing pages) (E. l. t.`s n.) end”. The Christians - unlike the
Jews who continue even today to
ASCENT: At 40 days after wait for Messiah – wait for the
resurrection, Jesus goes back in coming back, in light and
the bosom of the Father: “He has brightness, of the resurrected
ascended Himself to heavens and Christ. The disciples saw, even
sits on the right hand of the from earth, the Son of the living
Father”. At one moment Jesus is God in Jesus from Nazareth.
no longer in a physic way in the Already, in His body after
middle of His disciples and friends; resurrection, there is manifested a
He is no longer seen with the bodily new humanity become immortal.
eyes (Acts: 1: 1-12). When He parted from the
Since the fourth century the disciples and ascended to heavens,
Church celebrates the ascent on a Jesus blessed them through the
day of Thursday, before Pentecost. raising of the hands (Luke: 24: 50-
Jesus ascended into the glory of 52). The Apostles adore Him. At the
34
second coming, Christ manifests encouraging the ascesis. Stays for

His godhead as much as it is a while in Rome, and then in 384
possible to be perceived by the he was appointed rhetorician in
enlightened faith. In the Old Milan, where he meets Ambrosias.
Testament, the tabernacle was the He is influenced by neo-Platonism,
sacred place for communion with which emphasized the spiritual
God, Who was sitting on the Ark of perfection and the interior
the Alliance, the throne of the contemplation. Under these
divine presence. He was coming influences, Augustine believes that
there under the form of His glory to the evil has its origin in the
bless the people. Entering into the absence of the good, so it is not a
Temple it has meant to enter in the principle per se, as the
presence of God and to receive the Manichaeists believed. He tries to
blessing (Numbers: 6: 22-27). leave the «body and the soul», to
Jesus Christ comes in His person not «conform» himself with the
itself, with a new humanity, from world, finding out support for this
which spring out the divine in Romans: 13: 13-14, and in the
energies which transfigure the ones examples of Antonius and
who receive them. The second Victorinus.
coming inaugurates a new After his baptism, Augustine
creation, the kingdom of God, retires at Cassiciacum as a
which is prepared by Christ: “I Christian philosopher, and in 388,
appoint to you a kingdom as My after his mother`s death, he
Father has appointed to Me” (Luke: returns in Africa. He forms a
22: 29). It is the eternal life monastic community of study and
(Matthew: 25: 46). “To judge the contemplation at Tagaste. In the
living and the dead” it means to year 391 becomes priest at Hippo,
give to everybody His blessing, the and in the year 396 becomes
blessing which He gave it to the bishop. During this time,
Apostles in the day of the Ascent. Augustine, from a neo-Platonic
conception, inclines towards a
ASCESIS (maybe within the pessimistic conception about
missing pages) (E. l. t.`s n.) world, society and history.
Augustine formulates the
ATTRIBUTES (maybe within principle: Believe for understand, a
the missing pages) (E. l. t.`s n.) principle opposite to the
rationalism of the Manichaeists.
AUGUSTINE: born in Tagaste Against the schism of the
(Numidia-Algeria) out of African Donatists, who were in Hippo, he
parents, in 354. He learnt the sustains that the Church is a
Christian faith from his mother, mixed terrain, where the wheat and
Monica, he was catechumen, and the tares grow up together, so he
he was baptized after a long way rejects the practice of rebaptism,
towards conversion (described in because the Sacraments are
Confessions) in 387. He taught celebrated by Christ. Of course, the
rhetoric in Carthage. He became Sacraments do not bring forth
adept of the Manichaeism, a fruits if they are received without
dualist religion, which has been love. He writes about Trinity. He
justifies the coercing of the (dynamis) or the grace (haris)

dissidents. received into the Holy Sacraments,
After the year 411, Augustine and especially in the Sacrament of
intervenes in the dispute with the the Ordination. In the restricted
Pelagians, whom he attacks after sense, the notion of authority it
Celestin rejects the baptism of the refers to the exercise of the three
children. Augustine sustains the sacerdotal ministrations –
punishing of the Pelagians who sacramental, missionary and
were minimizing the power of the pastoral – by the churchly
grace. He develops several hierarchy. Under the influence of
doctrines: about the falling and the the Catholic theology, which
original sin, as guilt and considers the “keys of the Kingdom
corruption; about the necessity of (Matthew: 16: 19) – potestas claves
the grace for conversion; about – as being the source of any power
predestination and the fix number within the Church, there was the
of chosen ones. In his theology and tendency to confound the authority
spirituality, Augustine asked to the with the jurisdictional power, and
Christians not to «conform» to separate it from the sacramental
themselves with the world in which power, and from the personal
the evil reigns, but to seek the holiness. In contrast to this
peace of the heavenly city. Besides tendency, the Oriental Tradition
his famous works Confessions and rather highlighted the organic
The City of God, Augustine wrote unity between the power to judge
biblical commentaries (to: the (John: 5: 22) and the power to
Psalms, the Sermon from the forgive the sins (Matthew: 18: 18;
Mountain, John), and homilies John: 20: 23), between priesthood
about the liturgical year. and the following of Christ as
Augustine dies in the year 430, Hierarch by the ones who detain
when the Vandals were being the authority within the Church
attacking Hippo. Augustine has (John: 21: 15-17). “Who, I wonder,
exercised a capital influence upon is the faithful and the wise servant,
the Western Christendom, upon which the master has put him over
the medieval culture, and upon the his servants, to give them food at
theology of the reformers. the due time?”(Matthew: 24: 45).
The object of the systematic
Bibliography: A. G. Hamman, theology being the doctrine of faith
Dictionnaire des Pères de lÈglise, of the Church, the dogmatic
Desclée de Brower, Paris, 1977, p. preoccupies itself especially with
171-182; H. I. Marrou, Saint the “teaching” authority, through
Augustine et làugustinisme, Le which it is understood the
Seuil Paris, 1951; Peter Brown, La charisma and the responsibility of
vie de Saint Augustine, Paris, Seuil, the Church to transmit and
1971. determine the “rule of faith”, or the
apostolic teaching, namely the
AUTHORITY [Greek: exousia; normative teaching of the Church,
Latin: auctoritas - potestas]: the not in a juridical manner
capacity of exercising the power (magisterium), but in a charismatic
36
way. The authority was manifested faculty of proposing the articles of

mainly in the process of defending faith and of correctly interpreting
the Orthodox faith`s doctrine the doctrine for his community. In
against heresies. According to a this sense, the episcopate or the
scholastic scheme, there was made college of the bishops, it has the
a separation between “ecclesia formal authority to teach, to defend
dicens”, namely the churchly and to formulate the official
hierarchy, and “ecclesia docens”, doctrine of the Church. The
namely the faithful people, over subscription through own
which there would exist an signature of the synodial
infallible magisterium that judges documents it is mandatory. On the
the report between the apostolic other hand, there is the
deposit and the formal doctrine of charismatic faculty of the faithful
the Church. But, according to the people that is exercised in the act
Orthodox tradition, any authority of “receiving” of the proposed and
has a charismatic, ecclesiological formulated doctrine. Only the total
and reconciling character; that`s conscience of the churchly body,
why the nature of the teaching “sensus fidei”, “sensus fidelium”,
authority must be understood in “sensus ecclesiae”, it can confirm,
the sense that the charismatic by tacit reception, the authenticity
privilege of possessing the truth of the episcopate`s resolutions,
and of the infallibility in the matter namely their coincidence and
of faith (see INFALLIBILITY), it fidelity “with the faith given to the
belongs to the Church which, into saint once for all” (Jude: 1: 3). For
the Holy Ghost, it is the “pillar and in the mysteries of initiation, or in
the foundation of the truth (I the ritual of “illumination”, the
Timothy: 3: 15). The churchly believer has received the charisma
authority per se it is not a source of of distinguishing the divine
truth and it cannot substitute the commandments and teachings. The
Church. Only the Holy Ghost is the capacity of the faithful people of
One Who gives the power of discerning the truth, that is the
speaking with authority (Luke: 12: essence of the faith itself, and of
1). Also, the Orthodoxy doesn`t examining if the resolutions of the
know an infallible and not-conciliar synod of the bishops are consistent
authority, or an external legal with the Holy Scripture and with
criterion for defining the truth of the Tradition, it is therefore of
the faith. In what concerns the charismatic nature. That`s why the
exercising of the authority relating teaching authority is exercised only
to the dogmas of the faith, in other in ecclesial and conciliar mode.
words the thorough interpretation Apostle Paul, who reminds to the
of the Tradition, this one has a believers from Rome that “there is
conciliar character. Of course, as no mastery which not comes from
successor of the apostles, the God” (Romans: 13: 1), understands
bishop is the “spokesman of the his apostolic authority in sense of
truth” (Saint Athanasius). He owes pastoral responsibility: “Not only
the Episcopal ministration and, in that we have dominion over your
the virtue of his ordination in faith, but we also together-workers
apostolic succession, he has the of your joyfulness” (II Corinthians:
1: 24). Jesus Christ Who worked founded on the teaching and of the
and spoke with the power of God examples of Jesus Christ, Who,
(Mark: 1: 27), having therefore the though was conscious about the
authority to command even to the coalition between Herod and
demons and to ask to be listened Pontius Pilate against Him (Acts: 4:
by any mastery (Luke: 4: 7), He 27), He recognized the objective
puts the force of love above all. role of this authority. Jesus didn`t
Jesus said to Simon Peter: “Do you identify the Caesar`s order with the
love Me more than these ones? And will of God, neither the worldly
he answered: Yes, Lord! You know power with the power of God, nor
that I love You! And He said to him: the state with the Kingdom of God.
Feed My lambs” (John: 21: 15) He has combated the nationalist
and political messianism from
Bibliography: before Him and He did not
Basile Krivochéine, Autorité de assigned any religious or messianic
Saint Esprit, in “Messager de function to the political regime.
lÈxarhat du Patriache Russe en Despite all these, He recognized the
Europe Occidentale”, no. 68, structure of the civilian authority
October-December, 1969, p. 205- and the civil loyalty of His
209; Ibid, The authority and the disciples: “Render therefore unto
Infallibility of the Ecumenical Cæsar the things which are
Councils, in “Eastern Churches Cæsar’s; and unto God the things
Review”, no. 4, 1975; Nikos that are God’s” (Matthew: 22: 21).
Nissiotis, Comment lÈglise The Christians never denied the
enseigne-t-elle avec autorité civilian authority. The Apostle Paul
aujourd`hui?, in “Istina”, 23 (1978), accepts the function of the state;
no. 1, p. 6-14; D. Belu, Authority he respects the authority of this
within Church, in “The Orthodoxy”, one, and he even makes appeal to
XIII (1961), no. 4, p. 555-563; N. the protection of the Roman laws.
Chițescu, Hierarchical Authority, The autonomy of the civilian power
Spiritual Autority, in “The it is real (cf. Romans: 13: 1-7), but
Metropolitan of Moldavia and isn`t absolute: “MASTERS, give
Suceava”, XXXIII (1957), no. 3-4, p. unto your servants that which is
273-290. just and equal; knowing that ye
also have a Master in heaven”
AUTHORITY: public, civilian: in (Colossians: 4: 1). Listening to
the frame of the liturgy and of Caesar and obeying to the
other common religious services, masteries doesn`t mean accepting
the local Church brings prayers of and adoring the idols to which the
mediation for the civilian public authorities are enslaved.
authorities of that place, asking The state has a positive role, but it
“peaceful governing, for us also, must not exploit the citizens in
into their tranquility, peaceful and negative political purposes. Jesus
untroubled life to live” (the does not want to isolate His
Remembrances according to disciples and their communities to
Axion). The Christians` attitude become sects, without public
towards the civilian authority it is presence and action. He wants,
38
though, to change the report (I Peter: 2: 25). Mark the Evangelist

between Caesar – symbol of the writes, according of course to the
political power – and the people, witness of the apostle, that “Jesus
but not through a movement of saw a great multitude and He felt
resistance, but through a new mercy on them, because they were
quality of the communion of the as some sheep without shepherd,
people with God. and He started to teach them many
The ministration of the ones things” (Mark: 6: 34).
who detain the authority does not Jesus realizes that the
mean domination but population from His time was
responsibility for the common under the leadership of a chief, fact
good. The Church brings that even did not assure an ideal
Eucharist-thanksgiving for these state to it, though avoided the state
ones: “I urge you therefore to make of anarchy. To such a leadership
supplications, prayers, one cannot ask for more, because
intercessions, giving of thanks it cannot give mo0re or to give
(Eucharist) for all the people, for something else. This chief rules but
rulers and for all the ones who are he cannot offer other values. From
in high offices” (I Timothy: 2: 1-2). here the question: what is more
Speaking about the “good behavior” important in the existence of the
of the Christians, Apostle Peter people, in the hierarchy of the
says: “Be you obedient to any values; the faith, the religion of the
human mastery for the Lord; both politics? Could an ideal political
to the emperor, as high master, leader replace Jesus?
and to the rulers, as ones who are
sent by him for punishing the AUTOCEPHALY [Greek: auto-
malefactors and to praise the ones kephalé = self-standing leadership].
who do good” (I Peter: 2: 13-14). The idea of autocephalism is
The Church doesn`t impose a constitutive to the local church, for
certain political regime or a certain this represents the people of God
economic system, like being of (laos) gathered in some place, for
biblical inspiration. Its role is not bringing the Mystery of the
that of proposing some specific Eucharist like a witness of its life
Christian political regimes. It must into Christ, under the leadership of
be never interested of the desire of the bishop, in continuity with the
prestige and of power. The human apostles, accompanied by the
community has the liberty, the priests and assisted by the
duty and the responsibility of deacons, with the participation of
imagining and of building its the believers. The autocephal
political organizing. However, the character of the local church it is
Church wants that in any form of best expressed in this Eucharistic
human society to the applied the assembly, because it possesses
biblical imperatives and the that ecclesial structure without
evangelical values. which there is no Church:
“For you were like some strayed «Everybody to honor the deacons,
sheep, but now you turned like Jesus Christ, the bishop, who
yourselves back to Your shepherd is the image of the Father, and the
and to the Guardian of your souls” priests, as the assembly of the
apostles; without them one cannot bishops, this synod being its only
speak about Church» (Ignatius of canonical authority; to chose its
Antioch, The Epistle towards own primate – bishop or patriarch
Tralians, III, 1, cited translation, p. (the apostolic canon 34), having, of
97). course, a limited territory as
In the apostolic and post- jurisdiction (the canon 2 of the
apostolic periods, the local Second Ecumenical Synod); to
communities preserved intact this sanctify the Holy Myrrh necessary
ecclesial constitution, under the to the sacrament of the
Episcopal leadership. But, since Anointment.
the moment from which the Of course, the process of
Christendom spreads outside the recognizing the right of self-
big cities and metropolises, and the leadership from own initiative and
priests themselves are sent by the to elect its own primate it was a
bishops to take care of the local difficult process outside the
communities, especially in the Pentarchy. In 1872, trying to
rural regions, the churchly restore the status of autocephal
organization is modified. These patriarchy according to the
churches now depend of the national principle, the Bulgarian
region`s bishop, and the bishops, Church was accused by the
at their turn, they depend on the Ecumenical Patriarchy of «filetism».
«first» bishop, namely on the That`s why some theologians
archbishop or on the metropolitan. consider that the autocephaly is
Of course, since the regions were based on the modern concept of
distributed among bishops, the nation and they criticize the
independence of the old local independence of the new
churches has been limited, patriarchates, because they would
especially in the administrative and organize themselves according to
disciplinary domains. the ethnic principle, and not
The ecumenical synods according to the territorial one. In
pronounce themselves upon the this way the local church becomes
division of the old Churches in big equal to the autocephal Church or
territorial jurisdictions the autocephal Church is
(metropolitan and patriarchates), confounded with the national
confirming the organizing and the Church.
order of the five original Of course the territorial
patriarchates (the Pentarchy: principle is fundamental for the
Rome, Constantinople, Alexandria, existence and the establishing
Antioch, and Jerusalem) around themselves of the local Church
which and in dependence with (canon 2 of the Second Ecumenical
have been placed also the other Synod) and it must be considered
bishops (canon 3 – the Second as canonical base of the
Ecumenical Synod; canon 28 – the autocephaly and of the autonomy
Fourth Ecumenical Synod). of that Church. But the local
An autocephal church is Church isn`t a simple territorial
recognized as being able: to unity and, ultimately, the Orthodox
constitute the synod of the local Church was never divided
40
according to pure geographic differs from the system of the

criteria. The canonical tradition monocephalic universal Church,
and the churchly practice are and also from the congressionalist
much more flexible in this regard, system. This system combines the
highlighting few conclusions: territorial organizational principle
a) The autocephaly, as also the with the pastoral and missionary
autonomy, they weren`t considered necessities of the Church. Besides,
exclusively in the sense of the from an historical point of view, the
geographical universality of the system of the autocephalous
Church, but also in the sense of its Churches it is anterior to the
«catholicity». The intention of the Schism between Orient and
autocephaly is precisely to Occident (1054), as also to the fall
recognize in a canonical mode the of the Constantinople under Turks
ecclesiological plenitude of a local (1453).
Church. e) A local Church, which
b) Through autocephaly it is usurping its status of autocephaly
recognized also the specific identity or of autonomy, it remains
of the local Church, including its uncoordinated, namely not-
ethnic character. The Church is a integrated into the order of the
reality given by God through the Orthodox Catholicity; there it is no
power of the Holy Ghost, Church, but a schismatic group.
continually renewed at Eucharist, The Orthodox ecclesiology it is in
but also the Church is a human this regard very exigent. An
community, which places itself in Orthodox community cannot be,
history, into a specific national and from the ecclesiological point of
cultural situation. The ethnic and view, a self-standing one,
cultural diversity has determined independent, self-sufficient,
therefore the diversity of the because it lacks to it the
churchly jurisdictions. The fundamental mechanism of the
Orthodoxy hasn`t known yet, an Church`s succession; a priest
autocephal local trans-ethnic and cannot ordain another priest, a
multinational Church; and this is sole bishop cannot ordain another
even if the Ecumenical Patriarchy bishop.
is Greek in its national In the canonic Orthodox
constitution. theology there is made distinction
c) The autocephaly, as also the between autonomy and
primate, is not a position or a autocephaly. An autonomous
privilege given to only one Church, Church it has an own territory and
or only to some Churches, for every administration, but still remains
local Church is in apostolic incorporated as “daughter-Church”
succession, through its hierarchy within the jurisdiction of the
and through its doctrine of faith “mother-Church”. The
(apostolic canon 34). autocephalous Church it has its
d) The system of the local own leadership under the form of a
autocephal Churches and of the local synod; it is self-standing as
national jurisdictions constitutes organizing, and it is “sister-
one of the first order particularities Church”, equal to the other sister-
of the Eastern Ecclesiology that Churches. The canonic dependency
of a “sister- Church” on the consent of the Church” (I Epistle

“mother-Church” doesn`t mean towards Corinthians, 44, cited
subordination, as also the translation, p. 44). Axios indicates
autocephaly also doesn`t mean not only the acceptance by the
absolute independence. The community of its new shepherd,
canonic Orthodox disciplines but it also has the sense of a
imposes that the local Church, no prayer for the newly ordained one:
matter what form of autonomy it “Let him be worthy”.
has achieved, to remain in the
apostolic succession and into the
universal communion of all the AZYME [Greek: azimos; Latin:
Orthodox sister Churches. azyma = unleavened bread]: the
usage of the unleavened bread
Bibliography: L. Stan, About during the ritual of the Eucharist it
Autocephaly, in “The Orthodoxy”, is mentioned by the patriarch
VII (1956) no. 3; Ibid, About the Michael Cerularius of
Churchly Autonomy, in “Theological Constantinople (1000-1058), as
Studies”, X (1958) no. 5-6; Ibid, one of the Latin heresies. In the
The Autocephaly and the Autonomy polemic between Occident and
in Orthodoxy, in “The Metropolitan Orient (centuries XI-XIV) the Latins
of Oltenia”; XII, 1961, no. 5-6; Ibid, who used the unfermented bread
The Autocephaly and the Autonomy are called “azyme-ists”. The
into the Orthodox Church, in “The Eastern Church does not use the
Metropolitan of Moldavia and azyme like Eucharistic bread,
Suceava”, XXXVIII (1963), no. 7-8; arguing that this is a remnant of
S. Troitzky, De làutocéphalie dans the Judaic Passover (Exodus: 12:
lÈglise (excerpt from “Messager de 15-18; Deuteronomy: 16: 4, 8;
lÈxarchat du Patriarche Russe”, Matthew: 26: 17); at the instituting
Paris, 1952, no. 11-12; Métropolite of the Eucharist (Mark: 14: 22; I
Teoctis de Modlavie, Centenaire de Corinthians: 11: 23) Christ took
làutocéphalie (1885-1985), in “artos”, namely leavened bread; the
“Roumanian Orthodox Church apostles and the early Church did
News”, no. 2, 1985, p. 32-43; Iorgu not use azyme (Acts: 2: 42); the
Ivan, A Few Canonic Terms. Their azyme symbolizes death and not
Meaning and Explanation in the the life, while the leaven represents
Churchly Law, in “Theological the soul into the body, namely the
Studies” 1989, no. 4, p. 81-84. incorruptible element (John: 6: 31,
35, 48, 51); the use of the azyme
AXIOS [Greek; in Latin: dignus deforms the sense of the Last
= worthy (John: 1: 27)]: liturgical Supper, that would have been a
acclamation of the community simple Pascal supper, and not the
during the ordination of the clergy. instituting of the Sacrament of the
Speaking about the title and the New Testament, namely the
office of the bishop, Clement the Eucharist; the use of the azyme
Roman says that the bishops has indicates a certain Western
been instituted by the apostles or Eucharistic theology.
by their successors, with “the full In the polemic with the
42
Armenian Church, which also uses

the unleavened bread, the
Byzantine theologians (especially
Nikita Stithatos – 1005-1092) they
made a connection between the
azyme and the Armenians`
Appolinarian theology. Their azyme
implies the Appolinianism, a
heresy which denies that Jesus
Christ, as human being, He had a
soul. It is true that a decree of the
Synod from Florence (1439)
removes the problem of the azyme
from the list of the controversial
points between Occident and
Orient, by admitting that both the
leavened and the unleavened bread
can be used in the ritual of the
Eucharist. In the Orthodox
liturgical practice, the Eucharistic
bread must be leavened for
symbolizing in this way the human
nature of Jesus Christ, having a
soul and being incorruptible. The
usual bread, the leavened one, it is
a type of the human nature and it
shows the consubstantiality of
Christ with our humanity.
In a letter, “sigillion”, of the
local synod from Constantinople
(1583), presided by the Patriarch
Jeremiah, the use of the azyme is
condemned like this:
“Anyone who says that the Lord
Jesus Christ, at the Last Supper
took unleavened bread, like the one
of the Jews, and not bread kneaded
with dough, let him be removed and
let him be anathema as one who
sustains conceptions of the Jews
and of Appolinarios, bringing the
teachings of the Armenians into
B
our Church” (The Rudder
(Pedalion), cited translation, p. 14).
BAD [Latin: reus = accused,

guilty; Greek: poneros]: “The
knowledge of the good and of the volume II, p. 101). The man hasn`t
bad” (Genesis: 2: 9, 17) is a therefore the evilness as being, but
religious attitude, because is a he can roll towards evilness
consequence of the separation of through his free will. The personal
the man from God, through sin. In forms of the bad are: a) the
the biblical reference of the sufferance, in the sense of
creation, the devil is a main cause continuous disfiguration and
of the bad, through the advice degradation of the existence,
which he gives it to the man to because the subsistent bad
refuse the dependence on God and overthrows the source of the life
the gratuitousness of the grace itself. The lack of happiness comes
(Genesis: 3: 1-5). That`s why, out from the interruption of the
facing the dualist and the personal communion; b) the
Manichaean heresies, the Fathers tormenting or the perturbation of
of the Church affirmed clearly that the existential order by anti-
“God is not the cause or the author existence. The bad it means in this
of the bad”. But neither the bad is case the disobedience to God and
an ontological or demiurgic the obedience to the devil, as
independent principle. The bad nonsense, as pseudo-existence; c)
hasn`t a basis of the existence, the mortality, namely the stillness
neither an own existence which at the extreme limit of the
would be given by God. Origen existence, the inexistence. Of
sustained that God created the bad course, no creature which has its
by being forced by man`s falling rationality into God can reach at
into the sin, so He wasn`t free in the total destruction of the
the creator act and neither had in existence. But the man can reach
Him the preexistent rationalities of at the state of “gnashing of the
the creation. The fathers will teeth”, namely the desperate effort
answer that only what is created of remaining into existence,
from the free will of God has a without being capable to get out
concrete substance and an eternal from this situation.
existence. Therefore the bad is not The ethics of the “Two ways” –
an ontological principle, namely it the way of life and the way of death
doesn`1t have a self-subsistence, -, about which is spoken in detail
but it can receive subsistence into into “Didache”, and which
a subject, through the will of this corresponds to the ethics of the
one. The bad is grafted on an prophets, one mustn`t take it in
existence, nests into the man, if the sense that God would have
this one voluntarily opens himself proposed the way of death, but in
to it. Consequently, the “bad” isn`t the sense that the believer has the
contemplated as staying in the responsibility for this alternative,
connection with the being of the which is contrary to his nature.
creatures, but in connection with The believer must know that the
their wrong and irrational bad disappears in the same time
movement (Maximos the Confessor, with the impulse and the will
Heads about Love, IV, scholia 14, which produce it.
in The Romanian Philokalia,
44
“The bad wasn`t, neither will be spiritual enlightenment and of the

something that subsists by its own immersion into the mystery of
nature. Because it hasn`t any kind Christ (Galileans: 3: 27). The
of being, or nature, or hypostasis, or Baptism is one of the Sacraments
power, or work in the ones that directly instituted by Jesus
exist. It isn`t a quality, nor a (Matthew: 28: 18-19) and practiced
quantity, nether a relation, nor a by the Apostles (Acts: 2: 28; 10: 48)
place, neither time, nor position, like being the act of initiation in
neither action, nor movement, the history of the salvation
neither aptitude, nor passion (Matthew: 3: 11), of entrance into
(passivity, affect) contemplated in a the Church (Ephesians: 5: 26), of
natural manner in some existence, sacramental imitation of the death
and no one of all these ones doesn`t of Jesus (Matthew: 20: 22-23;
subsist through some natural Luke: 12: 50): “So, through the
kinship. It isn`t either beginning Baptism – the immersion – into His
(principle); or middle, either end. But death, we have been buried
for comprising it into a definition I`ll together with Him, for, like Christ
say that the bad is the deviation of resurrected Himself from dead,
the working of the natural powers through the Glory of the Father,
towards something else that their likewise we also to live a new life
purpose, after a wrong judgment. (Romans: 6: 4). The Epistle towards
And purpose I call the cause of the Romans speaks about two
ones that exist, after which all the essential aspect of the Baptism: a)
ones wants themselves in a natural “a death alike His one”, namely the
manner, even if the cunning one, rejection of the negative humanity
mostly of the time covering his envy through erasing the consequences
under the image of the benevolence of the sin, which are in the birth
and cunningly impeding the man to after the flesh (Romans: 6: 12-14);
move his will towards something b) “a resurrection alike His one”,
else from the ones that exist and not namely assuming a positive
towards the cause, he has planted humanity or the rebirth “through
in him the lack of knowledge of the the renewal into the Holy Ghost”
cause” (Saint Maximos the (Tit: 3: 5), through which it is
Confessor, Answers towards regained the liberty to enter in the
Thalassius, in The Romanian communion with God.
Philokalia, volume III, p. 8). The order of the Baptism is in
fact the order of entering into
Bibliography: Jaroslav Pelikan, Christendom, and of receiving the
The Christian Tradition. The Spirit one who believes into a Christian
of Eastern Christendom (600-1700), community, which is the Church.
cited edition, p. 216-227. It comprises:
a) The preparation through
BAPTISM [Greek: baptisma; fasting, a reminiscence of the
Latin: baptis-baptismum = Baptism of the repentance (John:
immersion]: “The bath of the 1: 26), the condition to accept the
second birth” (Tit: 3: 5), the act of new way. (The practice of the
the birth into God (theognesia – fasting before Baptism is
John: 3: 3-5), the sign of the mentioned by Didache, II, 7).
b) The rejections or the According to the 47th apostolic

renunciation to the old man canon, only the bishop and the
(Colossians: 3: 9), through priest have the quality to Baptize.
exorcising the diabolical forces that Although, the 42th canon of the
nested, from the falling, into the Ecumenical Synod VI, allow any
human nature (I Peter: 5: 8-14). Christian to baptize, in case of
c) Confession of the true faith necessity and emergency, but this
(The Symbol of the Faith). Baptism must be completed with
d) Immersion for three times in the Mysteries of the Anointment
the sanctified water of the Baptism, and of the Impartation (Saint Basil,
sacramental act of personal canon 1).
assuming the cross and the In Acts of the Apostles there is
resurrection of Christ, symbol of spoken about the Baptism of the
“Passover” (pasha), from an families, including children (Acts:
existence after the body, towards 10: 24-48; 16: 15, 33; I
corruption, to the birth after the Corinthians: 1: 16), on the basis of
Ghost, towards immortality. The the faith of the parents. Although
passing of Christ towards the the children do not have a personal
Father – His Passover – was sin and they cannot voluntarily
prefigured by the passing of the confess their faith, though,
Jews through the Red Sea, through the act of their conceiving
escaping thus from the slavery of they share the common state of the
the Egyptians (I Corinthians: 10: 1- unsanctified human nature.
2). The Baptism reminds us about Therefore they are Baptized
the liberation from sin through the “towards the forgiveness of the
immersion into the water. sins” (the canon 121 of the Synod
e) The invocation of the name of of Carthage, which reject the idea
the Holy Trinity by the celebrant, of Pelagius, according to which the
through which the newly Baptized children did not inherit the original
is restored “in the image and sin, this one being a choice of the
likeness of God”, the Trinity of on free will and not an act of the
being and undivided. nature). The child owes his
f) It follows the mystery of conceiving to two persons, and
anointing with the Holy Myrrh, into that`s why the fetus having his
which, the Baptized one receives own body and soul, and not being
the seal of the Holy Ghost (Acts: 8: a simple part from the mother, or
15-17). (see ANOINTMENT). from the father, is baptized
The Baptism is done before separately from them (The 6th
liturgy, in pronave, and after, the canon of the Synod from
Baptized child assists to the liturgy Neocaesarea).
as a new member of the The second Baptism, or the re-
community, and at the end of the Baptizing is forbidden to Orthodox
service, it is given to him the believers, because Jesus Christ
Mystery of the Impartation, as a “brought only one sacrifice for sins”
visible sign of his membership to (Hebrews: 10: 12), once and for
that community. ever (Hebrews: 10: 10). Although,
the children are to be re-baptized
46
whether it is not known who pre-imagines His death and His

baptized them (94th canon – VI resurrection (Luke: 12: 50), he
Ecumenical Synod). The Baptism of recreates the whole universe
the heretics and of the schismatics through the regeneration of the
is generally rejected, on the ground primordial energy, of which symbol
that there is only one Baptism, only is the water. “He was born and was
one faith and only one Church baptized to clean the water through
(Ephesians: 4: 4-5). The Tradition His passion”, says Saint Ignatius
granted a great attention to the (Letter towards Ephesians, XVIII, 2,
principle according to which the cited translation, p. 75).
confession of the faith precedes the Prefigured in the Old Testament
Mystery (in the case of the children (Jeremiah: 2: 13), the Baptism
the confession of the godparents is becomes the Christian Mystery by
essential), like also the invoking of excellence, replacing the ritual
the Holy Trinity (due to this cause washings introduced by Jews
Saint Athanasius does not accept (Mark: 7: 3-8). Around the Baptism
the Baptism of the Arians). It is it will be developed an early
true that the canonical tradition sacramental theology, as it is seen,
makes distinction between the for instance, in the Letters of
heretics who must be baptized to Ignatius of Antioch (Toward the
be received into the Church (46th People of Smyrna IX, 1; Towards
apostolic canon, 19th canon – I Polycarp, VI, 2, in the cited
Ecumenical Synod, 7th canon – II translation, p. 141 and 153), in The
Ecumenical Synod, 95th canon – Vi Epistle of Barnabas, 11 (cited
Ecumenical Synod), and the translation p. 208-209), in
heretics of whose Baptism can be Didache, II, 7 (cited translation, p.
accepted on the ground of the 230-231). The Baptism will gain an
oikonomia (2th canon – IV extraordinary missionary and
Ecumenical Synod). Although, educational importance during the
where the true faith is absent and period into which the Christendom,
only the external ritual is fulfilled, becoming a legal religion in 313,
the efficiency of this Baptism is organized the preparation of the
doubted. candidates to Baptism (the
Jesus Christ was baptized by catechumenate), like emerges from
John not because He needed the first catecheses about the
repentance, but to “fulfill all the Mysteries of initiation (The
righteousness” (Matthew: 3: 15), Mystagogical Catecheses 1 and 2,
namely for assuming to the end the in the cited translation, p. 53-63),
human condition, to the descent held by Saint Cyril († 386), at
into this ‘liquid sepulchre” which is Jerusalem, in the middle of the VI
the world of the sufferance and of century. He highlights the idea that
death. Although Jesus was born the Baptism is called “the water of
without sin and free, He the salvation” and is, in the same
transforms His life in to a time, grave and mother, death and
permanent kenosis, a voluntary birth, through the imitation and
diminution of assuming for us through the mysterious
everything that is ours. In the same participation to the death and to
time, through His baptism, which the resurrection of Christ. The
Tradition recognized the sacrifice of 234-345; Ion Bria, The Grace of the
the martyrs as Baptism: “Some of Baptism and the Spiritual Life, in
them, in the fights (fought) for the “The Voice of the Church”, no. 11-
right faith, for they suffered the 12/ 1960, p. 935-936.
death for Christ, truly and not
through imitation, did not need, in (I) BELIEVE (“we believe” in the
order to be saved, the symbolism of original form of the Creed from
the water. For they were baptized 381) expresses the certitude that
in their own blood” (Basil the the affirmations are real,
Great, About the Holy Ghost, XV, objectively and subjectively. The
Romanian translation, p. 1). Mark present expressing of this faith it is
the Ascetic and Diadochus of called confession. Besides, the
Photice (ca. 400-486) in the creed uses also pistevomen – “we
controversy with the Messalians believe” and mologoumen – “we
(ascetic heresy appeared in Syria at confess”. The expression “I believe
the end of the VI century, which in one God” recognizes the unique
sustains that the grace and the sin and absolute character of the being
coexist into the soul also after the of God, Who is present end
baptism) sustain the exclusive and manifests Himself personally. The
definitive presence of the grace Christendom considers the faith as
which manifests itself consciously mean of knowing of a reality which
on the measure of the spiritual is situated beyond the seen world.
growth through virtues. The rational philosophical and
“The faith and the Baptism are ethical arguments, for proving the
two conditions of the salvation and existence of God, are solid and
they are tied, inseparably, to each useful proofs, but these ones
other. On one hand, the faith is cannot replace the faith. The
consummated through the Baptism; apologetics can convince the
and on the other hand, the Baptism reason, but cannot convert, namely
is based on faith; both are complete to change the thinking and the life.
(through invoking) the same Names. The certitude of the Christian
Because as we believe in the Father consists in the revelation and in
and in the Son and in the Holy the faith in Jesus. He Himself if
Ghost, likewise we also baptize faithful: namely faithful to the
ourselves in the name of the Father, revelation of the Father. Even when
and of the Son and of the Holy he did extraordinary wonders and
Ghost. The confession precedes the signs, He asked for doubtless faith.
faith, which leads to salvation, but Thus, Jesus establishes new
the Baptism, the one which seals condition for salvation, which
our consent, follows it closely (Basil means not only to follow the Law,
the Great, About the Holy Ghost, but also to change the life (“Sell all
XII, Romanian translation, p. 43). your wealth” – Luke: 18: 22). This
transformation is possible only
Bibliography: Liviu Streza, The through faith, that faith that He
Baptism in Different Christian has also. The one who believes with
Liturgical Rites, in “The Orthodoxy”, His faith becomes His brother.
no. 1 and 2 / 1985, p. 17-187 and
48
The New Testament offers many

examples of faith. At the coming of BIBLE [from the word of Greek
Jesus, Messiah was expected as a origin: biblion, which it means
victorious king out of the David`s book; at plural:: biblia] it
lineage (Jeremiah: 23: 5, 6). This constitutes a collection of books
messianic waiting it is based on the which the Church accepts and
promise made to the prophets. venerates like The Holy Scripture
Everybody who believes this (Biblia hagia), on the motif that, in
promise becomes the Abrahams` them, has been written, under the
descendents. Through the faith in inspiration of the Holy Ghost, the
Jesus all the nations will receive Word of God, by and for the ones
the blessing of Abraham and the who form His people.
adoption (Galatians: 3: 7-14; 4: 4- It is composed of two parts: the
7). Thus the faith it means here the Holy Books of the Judaic religion,
confidently waiting for a promise called The Old Testament, for they
future. contain the first covenant made by
O course, the faith is a complex, God with the Jewish people (see
difficult process. To ascertain a OLD TESTAMENT). The books
reality of mystery which is not written by the first Christians
tangible with the senses of the about the Founder of their religion
empirical knowledge, was not so and about the life of the first
easy neither for the ones who saw Christian communities are called
Jesus Christ physically. The The New Testament, for they
disciples, during the meeting with contain the covenant concluded by
the resurrected Christ, on the road God in Jesus Christ with all
to Emmaus, they do not people. The Bible or the Holy
immediately understand the Scripture it means therefore the
prophecy “Ws necessary that totality of the books of the Old
Messiah to suffer” (Luke: 24: 26). Testament (39 canonical writings)
Jesus compassionately ascertains and of the New Testament (27
that their heart needs much time writings) which the Church has
to believe what the prophets gathered them up and has selected
announced (Luke: 24: 25). them as being produced under the
“How then I be saved? Through inspiration of the Holy Ghost and
faith, because the faith is sufficient comprising the Word or the
to convince us that God exists, but Revelation of God, give through the
not what God is in Himself, and He prophets and through Jesus Christ
will reward decently to them who and transmitted by the apostles.
seek Him. For, au fond, the From its beginning, the Church
knowing of the godlike being has recognized the New Testament
consists just in the feeling that we as being the content and the
cannot know the godlike being, but criterion of the apostolic tradition
worshipping does not stay in of the Gospel (John: 20: 30-31), as
connection with how much we source of its doctrine and of its
know from the being of God, but ethics and of its liturgical practice
with the certitude that He exists” (I Timothy: 4: 13). In the same
(Basil the Great, Epistle 234, time, the Church has been
Romanian translation, p. 421). defending the integrity of the
biblical revelation from Genesis to interpret the Old Testament in the

Apocalypse and, especially, the same perspective: “And Philip,
complementarity between the Old opening his mouth and starting
Testament and the New Testament, from this scripture, he preached
to which the Blessed Augustine Jesus to them” (Acts: 8: 35).
refers himself, when he says that The religious authority of the
“The New Testament hides itself in Bible lies in its inspiration, that`s
the Old Testament”. why its message it is inseparable
The Old Testament continues to from the Word of God (Luke: 5: 1),
be read especially in the Christian and from the revelation of the Word
communities which originate from into the Holy Ghost, Who spoke
the Jews (to whom Matthew the through the prophets (II Peter: 1:
evangelist addresses his Gospel), 20-21) and Who inspired the
for the moral and prophetic writing of the Bible (II Timothy: 3:
importance of this Old Testament. 14-17). The Holy Ghost, the Ghost
Because the Old Testament of the Truth is the One Who
emphasizes the “Law”, that maintains alive in the memory of
constitutes the way, the judgment, the people of God the history of the
the truth, the word of the salvation, of which center is Jesus
righteousness, the content of the Christ: “And the Comforter, the
religious act: “Your righteousness it Holy Ghost, Whom the Father will
is righteousness forever and Your send, that One will teach you all
law, the truth” (Psalms: 118: 142). the things and will remind you
But on the obedience and on the about the ones that I told you
fulfillment of the Law it depend (John: 14: 26; 16:13). Though, in
also the report between God and establishing the biblical canon the
the people; that`s why: “Put you Church took in account especially
these words of Mine in your heart the criterion of the inspiration, the
and in your soul; tie them up on writer and the fathers of the
your hand and have them as sign Church have diverse opinions
like on a tablet on your forehead” about inspiration. Ignatius of
(Deuteronomy: 11: 18). Jesus Antioch, Justin the Martyr,
Christ Himself recognizes the Clement of Alexandria, Origen,
prophetic value of the Old Augustine, John Chrysostom, they
Testament (The Law of Moses, the understand through inspiration the
prophets and the Psalms – Luke: dictation of the writing by the Holy
24: 44), which He cites it and Ghost and defending the author of
interprets it in a messianic sense: committing mistakes. Others make
“And starting with Moses and with difference between inspiration and
all the prophets, He interpreted to illumination or assistance, or
them from all the Scriptures about avoiding the mistakes. Dionysus of
Him” (Luke: 24: 27). He is the Alexandria and Hieronymus they
authentic interpreter of the Old sustain that the historical part of
Testament: “In these two the Bible was written under the
commandments are comprised all assistance of the Holy Ghost. For
the Law and the prophets” instance, Moses uses two writing to
(Matthew: 22: 40). The apostles say the same message: Exodus: 20:
50
12-17 and Deuteronomy: 5: 16-21. number: Genesis, Exodus,

The biblical author faces a Leviticus, Numbers, Deuteronomy,
immense narrative material, which Joshua, Judges, Ruth, I Kings, II
he organizes and reproduces Kings, III Kings, IV Kings, I
through his own effort and Paralipomena (I Chronicles), II
according to his personal style (II Paralipomena (II Chronicles), I Ezra
Maccabees: 2: 25-27 and 15: 38- ( = II Erza in Vulgata, II Ezra in
40). Slavonic edition), Nehemiah (II
The Bible contains in fact a Ezra), Ester, Job, Psalms,
great variety of writing of various Proverbs, Ecclesiastes, Song of
spiritual values, but of the same Songs, Isaiah, Jeremiah, Ezekiel,
importance for the Revelation. Daniel, Jeremiah`s Lamentations,
Dogmatic and prophetic texts stay Hosea, Amos, Micah, Joel,
next to historical description, Obadiah, Jonah, Nahum,
chronologies, prayers, civilian Habakkuk, Zephaniah, Haggai,
rules, and visions. It is a religious Zechariah, Malachi.
book which contains the truth of The “anaghioskomena” books –
God about creation, but without good and useful to be read (named
being a scientific book, or one of in the XVI century, in Occident,
cosmology or of biology or history. deuterocanonical, because their
The Church is the one which admission into the canon by the
recorded the books of the Old Western Church, together with the
Testament and collected the “protocanonical” book was
apostolic writings, which became debated), are included in the
the New Testament. The list of the biblical canon from the oldest
canonical writings, 27 in number, times (Athanasius`s canon), and
was concluded in VI century. These they are: Judith, Tobit, III Ezra
books are mentioned, in different (Ezra in Septuagint), Baruch,
order, by the 85th apostolic canon, Jeremiah`s Epistle, The Wisdom of
transcribed by Clement the Roman, Solomon, The Wisdom of Sirach, I
by the regional synods from Maccabees, II Maccabees, III
Laodicea (364, in the canon 60) Maccabees. The Canon of the
and of Carthage (418, in the canon Roman Catholic Church didn`t
32), by the Saints: Athanasius, include II Ezra and III Maccabees.
Gregory the Theologian (330-390), The Bible in Romanian
Amphilochius of Iconium, John Language, the edition from 1968,
Damascene (About the Orthodox included also some uncanonical
Faith, fourth book, cited fragments (The Song of the Three
translation, p. 186-187). Saint Young People, The History of
Athanasius, in the 39th Pascal Suzanna, The History of the
epistle (The Rudder, cited Dragon and of Bell, The Prayer of
translation, p. 768-770) divides the Manasseh).
books of the Old Testament in two During the first centuries a
categories: canonical writings, 22 series of apocryphal books
according to the letters of the circulated, either authentic, very
Hebrew alphabet, but in reality 39; appreciated by Christians, but
and anaghioskomena, namely which were not accepted in the end
useful and good to be read, 10 in by the Church in the canon of the
New Testament. The Apocalypse the Bible is mandatory for the faith.
itself has been hesitantly accepted Tertullian (ca. 155-200) calls the
into the canon. The 85th apostolic biblical books “instrumenta
canon doesn`t mention the doctrinae”, in the sense that the
Apocalypse, but instead it Christian doctrine comes out from
recommends the two epistle the teaching of the Bible itself, with
towards Corinthians of Clement the which it is identical (De
Roman and the apostolic Teaching praescriptione haereticorum
(later rejected by the fourth XXXVIII, 1, cited translation, p.
ecumenical synod, canon 2, on the 140); Cyril of Jerusalem
reason that it was being used by recommends it to the
some heretics); likewise, by the catechumens, and john
synod from Laodicea (canon 60) Chrysostom sustains that at the
and by Cyril from Jerusalem. It is origin of all the evilness stays the
accepted by Athanasius, who “incognizance” of the Bible (the
mentions also “The Shepherd” of Ninth Homily at Colossians).
Hermas (as also Maximos the According to Saint Basil the Great,
Confessor), by the synod from to Orthodoxy “the arbiter is that
Carthage (canon 30), which Scripture instilled by the Holy
recommends in the same time The Ghost, and that`s why the dogmas
Lives of the Saints (canon 54), and are in accord with the words of the
by Dionysus the Aeropagite. Under Scripture” (Epistle 189, III,
the influence of the catechetic Romanian translation, p. 385).
schools from Syria and Palestine, In his confession of faith (1672)
the Apocalypse isn`t used in the Dositheos writes that “as the
biblical readings; though, the Scripture is called the word of the
Alexandrine school has imposed it Holy Ghost… spoken through the
canon. Apostles and through the Prophets,
The report between Bible and in the same way the Church,
Tradition (see TRADITION), it is illuminate by the teaching of the
express by Basil the Great within Holy Ghost, it is infallible, and
the affirmation that “both of them that`s why the Christians can have
have the same value for the faith” as teacher of faith either the Bible,
(About the Holy Ghost, 27, 2). The or the Church (Decree XII). Alexei
Bible has been formed, it is Homiakov will write that any book
preserved, it is read and it is recognized by the Church it has a
interpreted within the context of character of a saint book, for the
the history and of the experience of Church is infallible. Of course, not
the Church (Mark: 8: 18). The in the sense that that book is
reference to the Holy Scripture it is inspired, because the Church
fundamental for the faith in Christ: doesn`t give a new revelation.
“You are studying the Scriptures, The canon 19 of the Ecumenical
for you consider that into them you Synod IV provides the obligation to
have eternal life. And those ones the bishop and to the priest of
are the ones which confess about teaching the Bible in the frame of
Me” (John: 5: 39). Justin the the liturgical cult (the apostolic
Martyr shows that the teaching of canon 9 and canon 14 Laodicea.
52
Otherwise, the whole liturgy, and Leviticus Ezekiel

in a special way the first part, it is Numbers Daniel
a proof of the honor that the Deuteronomy Hosea
Orthodoxy gives it to the Bible. Joshua Amos
Although the reading and the Judges Micah
meditating of the Bible are Ruth Joel
necessary and mandatory for each I Kings Obadiah
believer (Acts: 17: 1; Hebrews: 4: II Kings Jonas
12), though the Bible cannot be III Kings Nahum
interpreted and autonomously, IV Kings Habakkuk
because it is itself the written part I Paralipomena Zephaniah
of the Apostolic Tradition, which (Chronicles)
isn`t only an instance of biblical
II Paralipomena Haggai
exegesis, but also of theological
(Chronicles)
authority. The use of the biblical
Job Zachariah
texts like support for an opinion or
Psalms Malachi
for a conviction, it doesn`t
guarantee, necessarily, that that Proverbs of I Ezra
opinion is Orthodox. In his Solomon
controversy with Arie, Athanasius Ecclesiastes II Ezra
shew that not the text per se or the Song of Songs Esther
biblical terminology, have Elevated and good to be read
authority, but the theological sense books, but not enumerated into the
that is in the biblical texts. That`s canon: The Wisdom of Solomon
why he makes use of a terminology (Panaretos) and The Wisdom of
from outside the Bible Joshua, son of Sirach.
(homoousios) for explaining the
sense of a biblical text. THE NEW TESTAMENT
The Orthodoxy has preferred Matthew Acts
the Greek version of the Old Mark Romans
Testament, the Septuagint, put Luke I Corinthians
together in the time of the John II Corinthians
Maccabees, under Ptolemais Galatians Philemon
Philadelphus, ca. 230 BC, which Ephesians Hebrews
the Apostles used, despite to the Philippians Jacob
fact that the Syrian version (used Colossians I Peter
by Basil the Great in I Thessalonians II Peter
“Hexaemeron”) is older. II Thessalonians I John
I Timothy II John
The BIBLE – books written in II Timothy III John
the canon of the Christian Scripture Titus The Apocalypse
according to Saint John The canons o the Holy Apostles
Damascene (650-753), in The transmitted by Clement.
Orthodox Doctrine, IV, 17:
Bibliography: Tertullian,
THE OLD TESTAMENT Against Heretics, XXXVIII, 1-10;
Genesis Isaiah Basilios Veitas, Die autorität der
Exodus Jeremiah Bibel nach der Lehre der Orthodoxe
Kirche, in the volume Aus der church (eparchy). The Episcopal

Neugriechischen Theologie, editor ministration is central and
D. Savranis, Augustin Verlag indispensable to the Church, for
Würtzburg, 1961, p. 18-33. For the without the bishop the local church
mentioned lists of the canonical cannot be recognized. “There where
books see The Rudder (the the bishop is seen, there let be the
Pidalion), cited edition and faithful people” (Saint Ignatius,
translation, p. 145-158 (the 85th Towards the People of Smyrna, VIII,
apostolic canon), p. 483-488, p. 2), in the sense that the bishop is a
576, 623, 768-770, 883; I. Bria, visible sign that the church exists
Scripture and Tradition, in in a certain place. Didache (XV, 1-
“Theological Studies”, XXII (1970), 2) compares the role of the bishops
no. 5-6, p. 384-405; Mircea with the ministration of the
Chialda, The Anaghinoscomena apostles.
Books of the Old Testament in the In the New Testament, the title
Orthodox Church, in “The of bishop is found for five times (I
Orthodoxy”, XIV (1962), no. 4, p. Peter: 2: 25: Jesus Christ is called
489-539; Vasile Mihoc, The Canon “the shepherd and the bishop”;
and the Inspiration of the Holy Acts: 20: 28; Philippians: 1: 1; I
Scripture Seen from an Orthodox Timothy: 3: 2; Titus: 1: 7). In the
Point of View, “The Orthodoxy”, XL terminology of the same apostolic
(1989), no. 3, p. 20-30; Niculae époque, to the same function were
Șerbănescu, The Holy Scripture given more names, though the
Interpreted in Romanian Language, instituted ministrations differed.
in “The Orthodox Romanian One of the most frequent changes
Church”, CVII (1989), no. 3-4, p. was done between presbyter and
41-78; Mircea Basarab, Aspects bishop. Thus in many places
from the History of the (Philippians: 1: 1; I Timothy: 3: 2;
Interpretation of the Holy Scripture, Titus: 1; 7), bishop does not seem
in “The Orthodoxy”, XLI (1989), no. to indicate the first rank of the
4, p. 83-105; Alfred Rahlfs, History churchly hierarchy. In two typical
of Septuagint Texts, in “The Old places, the terms bishop and
Testament” (Greek), Apostoliky presbyter are applied to the same
Diaconia, Athens, 1981. rank, namely to the priest: Acts:
20: 17 and 28; Titus: 1: 5 – in
BISHOP [Greek: episkopos, which is given the commandment
Latin: episcopus = supervisor, of ordaining presbyters; and Titus:
shepherd, ruler]: the ministrant 1: 7 – which comprises the
from the superior stage of the characteristics of the one who
churchly hierarchy, chosen and enter in the function of bishop. In
sent through ordination by at least these cases the two terms denote
two or three bishops (see the same rank, the term being
ORDINATION), to exercise the role possible to the shifted. The
of hierarch of the Eucharistic presbyters-priests are also called
assembly, of teacher of the Gospel bishops, when their ministration of
and coordinator of the ministration supervisors, of rulers of the
and of the charismas in a local community, was highlighted. This
54
does not mean that there were not priests there is made a distinction.
also bishops with an instituted For instance, the Apostle Paul
ministration, a self-standing one, speaks about “presbyters worthy
but this title of bishop was not rulers” (I Timothy: 5: 17; which
given to all the presbyters, but only deserves a double consideration);
to the ones who had a unique about presbyters which shepherd
position, of churchly rulers, and the communities (Acts: 2: 17 and
had a special ordination. 28); “proistamenos”, namely the
Timothy and Titus are some one who rules (Romans: 12: 8):
kind of Apostle Paul`s “who rules, let him rule with zeal”
representatives successors. (I Thessalonians: 5: 12); about
Although they work in a given “poimen” – shepherd (Ephesians: 4:
church, Timothy in Ephesus and 11, “some of them are shepherds);
Titus in Crete, they are responsible about “igoumenos”, leader, primate
for more communities, not being (“remember about your leaders –
especially tied to a certain one igoumenoi – Hebrews: 13: 7; 5: 17
(Titus: 1: 5). Timothy is ordained and 24).
bishop by Paul (I Timothy: 1: 14) These rulers of the local
and he has the power to judge the communities, where there existed
presbyters (I Timothy: 3: 19). Titus more presbyters, become in time
receives the appointment to ordain from “priests which shepherd” (I
presbyters in each city (Titus: 1: 3), Peter: 5: 1-2) in bishops. So it is
in his quality of bishop of the admissible the opinion that among
community of Crete. In this way the priests from each church only
there is established a succession one was a bishop, with special
between apostles and the first functions, though he could be
rulers of the Christian called with both names. In any
communities, as successors of the case, at the beginning of the
apostles. In the state of second century we find a bishop in
organization of the early church, each local church, in his quality of
the bishops are under the main ruler of it. This development
supervision of the apostles, and could not be explained if at the
later, under the ones of their beginning all the presbyters were
representatives. The pastoral bishops. Therefore not all the
authority within the community presbyters had the function of
belongs to the bishop instituted by bishop (see HIRARCHY).
the apostles. This thing is explainable also if
In the first days of the we take in consideration the fact
Christendom, each community was that, at the celebration of the
led by a group of priests, about Eucharistic cult, a churchly
which existence we have witnesses ministrant had to preside and to
both in Jerusalem (Acts: 9: 30; 11: pronounce the prayer of
18; 15: 2), and outside (Acts: 14: thanksgiving and of blessing,
23; 20: 17; Titus: 1: 5). Although according to the ritual instituted at
whether in a city there were more the Last Supper. In the absence of
priests (presbyters), the main the apostle, the one who led this
responsibility belonged to a cult was one of the bishops,
presbyter-bishop. In fact among function to which he was admitted
through a special ordination. But CHURCH). From now on, the

just this function of leader of the church cannot be recognized
liturgy endowed the bishop with without the representatives and the
preeminence towards the other successors of the apostles,
ministrants who surrounded him. appointed just by them. Later, the
It is the case of Jacob. local church designates as bishop
In what sense the episcopate is one of its priests. And because the
a representative and indispensable local church cannot by itself to
ministration of the local church, for ordain its bishop, it invited the
its apostolic continuity and for the bishops of the neighbor eparchies
authenticity of its testimony? to invoke the grace of the
Although the apostolic priesthood, and to confirm its
succession is preserved through bishop. On one hand, the bishop is
episcopate, it makes though a tied to the community, is chosen
distinction of nature between with the participation of the priests
apostolate and episcopate. This and of laymen from the eparchy, is
succession must not be understood tied to a concrete local church, and
in an individualistic manner, and he exercise his function within his
in a linear sense, as a historical diocese. On the other hand, for
line of continuity from the apostle with the ordination of the bishop
to the bishop within the appears a local church (the
communities founded by the eparchy), he is in communion with
apostles, or from bishop to bishop, the episcopate of the universal
in the later communities. The Church. The circle of the bishops
apostles ordained the first bishops who celebrated the ordination of
(Clement the Roman, Epistle I the bishop represents the apostolic
towards Corinthians; Ignatius, The college, for at the ordination of the
Epistle towards Tralians II, 1 – III, bishop is commemorated the
2), but they were not called bishops Pentecost`s holyday.
and did not exercise this According to the description of
responsibility, for they had their Ignatius of Antioch, the
own authority and mission presbyterate`s college represents
(Matthew: 10: 1-8; Mark: 3-15). In the apostolic college (The Epistle
addition, they did not “delegate” towards Tralians, III, 1). However,
their power, but they recognized in the bishop has the apostolic
the person of the bishop, in the act continuity not as individual, but
of the ordination, a special together with the circle of the
charisma for that local church. priests. Or, better said, the
The Church begins its historical apostolic succession is preserved in
existence at Pentecost, as assembly the communion of the bishop with
of the apostolic circle – which all the hierarchical ranks and with
includes besides “the twelve Ones”, the community.
Virgin Mary and other disciples. In Thus, the entire Church
any local church the circle from the expresses the apostolic continuity –
Pentecost is reproduced, namely this can be seen especially from the
the apostles and the disciples manner in which the teaching
around the Resurrected Christ (see authority is exercised within the
56
Church (see AUTHORITY). The Bibliography: Saint Ignatius of

Church is in apostolic continuity Antioch, Letter towards Ephesians,
through its bishop, but only when IV, 1-2; Towards Magnessians, IV,
this continuity is verified by the 1 – VI, 2; Towards Tralians, II, 1 –
apostolic doctrine of faith. The III, 2; Towards the Inhabitants of
bishop has the duty to teach Smyrna, XVIII, 1 – IX, 1, in the
(Canon LVIII Apostolic, canon CXIX cited translation and editions, p.
of the Synod from Laodicea). He 61-62, 83-85, 97, 139-141;
supervises the correctness of the Clement the Roman, The First
expression of the apostolic faith. Epistle towards Corinthians, in the
Although “harisma veritatis” of the cited translation, p. 40-48;
bishop it is not an individualistic Hippolyte de Rome, La Tradition
possession, but is practices in Apostolique, 2-4 (Collection
communion with the entire church Sources Chrétiennes), translation
(Ephesians: 4: 4). After all, the by B. Botte, Editions du Cerf,
infallibility is a gift of the Church in 1946, p. 41-51; Dositheos, The
general, and does not belong to any Confession of Faith, Decree X, in
solitary bishop, neither to only one the cited translation and edition, p.
church. It is a hope of the people of 491-495; D. T. Stratmann,
God, and it is founded on the L`évêque dans la tradition orientale,
fidelity of God towards His Church, in the volume “ L`épiscopat et
and on the permanent assistance LÈglise universelle” (Collection
of the Holy Ghost (John: 15: 26). Unam Sanctam, Les Editions du
(see INFALLIBILITY). Cerf, Paris, 1964, p. 309-326.
“Follow the bishop like Jesus
Christ followed to His Father, and BLASPHEMY = defamation,
the priests like to the apostles; in insult. In the Old Testament the
what regards the deacons, honor defamation of the name of God is a
them like the Law of God. Nobody to common sin (“My name is
do something, without bishop, from continuously defamed” (Isaiah: 52:
the things referred to the Church. To 5; Romans: 12: 24)), and that`s
be considered true Only the why it is something serious. The
Eucharist which is done under the one who blasphemes God is
leadership of the bishop and of the brought out from the city and
one who he will designate. Where stoned to death (Leviticus: 24: 14-
the bishop appears, let the 16). The same it is in the New
community to be there, like where Testament: the one who
Christ Jesus is there is the blasphemes is guilty of anathema (I
congregational church. It is not Timothy: 1: 20) and of the eternal
allowed to baptize and to celebrate damnation (Mark: 3: 29). Jesus
agapes without the presence of the was accused of blasphemy, for he
bishop, but everything that he was forgiving the sins with the
approves is pleasant to God” (Saint power of God (Matthew: 9: 3) and
Ignatius, the Epistle towards the proclaimed Himself the Son of God
Inhabitants of Smyrna, VIII, 1-2, (John: 10: 31-36). He was
cited translation, p. 139-141). blasphemed on the cross, just in
the moment when He bore upon
Himself the insults of the people
(Mark: 15: 29). The blasphemy protection of the blessed persons or

against the Holy Ghost is a grave of the blessed things. The
sin, because it means rebellion Christians make the sign of the
against the One Who forgives the cross upon themselves or upon
sins: “Any blasphemy will be others like a sign that they bless
forgiven to the people, but the themselves or the others.
blasphemy against the Holy Ghost
will be not forgiven” (Matthew: 12: BLESSINGS: In the center of
31). Although, Paul, who the Savior`s preaching stays the
blasphemed before, after “Gospel of the Kingdom of God”
conversion, he was forgiven (I (Mark: 1: 14): “Since then Jesus
Timothy: 1: 13). begun to preach and to say:
Before the coming of Jesus, “Repent yourselves, for the
satan did not try to blaspheme kingdom of heavens has come
God, because he did not know yet close” (Matthew: 4: 17; Luke: 9:
about his damnation (Irenaeus, 11). The notion of the “Kingdom of
Against Heresies, C.V., XXVI, 2). God” (Basileia) or of the “Kingdom
of Heavens”, like Matthew the
BLESSING = thanksgiving for evangelist prefers to call it (3: 2),
the received benefactions, and the had in that time many and diverse
transmitting of these benefactions. meanings. The contemporary Jews
God is worthy to receive the to Jesus thought especially to the
blessing (Apocalypse: 5: 1), namely reorganization of a national state
adoration and gratefulness. The (Acts: 1: 6), for Messiah was
earth receives the blessings from expected as a national hero, as a
Him (Hebrews: 6: 7). He blessed us political liberator. Jesus though
first through Jesus Christ ascertains that the “Kingdom of
(Galatians: 3: 14): “Blessed be the God” (Basiléia), which he
Lord Our God and the Father of announces, it is not from this
Our Lord Jesus Christ, the One world (John: 18: 36). This Kingdom
Who into Christ blessed us, with is a future reality, and
spiritual blessing” (Ephesians: 1: eschatological one (Mark: 9: 1), but
3). In liturgical sense, to bless it which has entered in time since
means to invoke the grace of God His coming. In His person and
upon somebody or upon work, the Kingdom of God
something. Jesus blessed the (Basileia) becomes a present
breads for the hungry multitude reality: “The Kingdom of God has
(Matthew: 14: 19); He blessed and come closer” (Mark: 1: 15).
broke the bread for the Apostles The teaching of Jesus Christ is
like a sign of thanksgiving summarized by the sermon on the
(Matthew: 26: 26; I Corinthians: mountain (Matthew: 5: 1-7, 29), in
10: 16). At the liturgy the priests which He exposed both His attitude
blesses the bread and the wine, as towards the moral Law of the Old
also the faithful people: “The Testament, but also the content of
Blessing of the Lord be upon you”. the New Testament, which He
The priest blesses with the hand or synthesized under the form of the
with the cross, invoking the nine Blessings (Matthew: 4: 3-12):
58
“AND seeing the multitudes, he New one.

went up into a mountain: and This fact becomes really evident
when he was set, his disciples from the content and the meaning
came unto him: of the “Blessings”, which represent
2 And he opened his mouth, the ways in which the believer can
and taught them, saying, discover and fulfill the will of God.
3 Blessed are the poor in spirit: Jesus Christ elevates to a new
for theirs is the kingdom of heaven. state the relation of the believer
4 Blessed are they that mourn: with God, in which the accent does
for they shall be comforted. not fall anymore on the religious
5 Blessed are the meek: for they formalism and on the moral of the
shall inherit the earth. revenge, but on the transformation
6 Blessed are they which do of the spirit and on the moral of
hunger and thirst after love. In fact, Jesus asks for a
righteousness: for they shall be radical change in the heart and in
filled. the life of the ones who want to
7 Blessed are the merciful: for follow Him: “If your righteousness
they shall obtain mercy. will not exceed the one of the
8 Blessed are the pure in heart: scholars and of the Pharisees, you
for they shall see God. will not enter in the Kingdom of
9 Blessed are the peacemakers: Heavens” (Matthew: 5: 20). Jesus
for they shall be called the children Christ showed that there is a
of God. radical difference between the Law
10 Blessed are they which are and His Gospel, which is based on
persecuted for righteousness’ sake: the commandment of love, on the
for theirs is the kingdom of heaven. perfect love, which includes also
11 Blessed are ye, when men the enemies. “You have heard that
shall revile you, and persecute you, it was said: You shall love your
and shall say all manner of evil neighbor and hate your enemy.
against you falsely, for my sake. And I am saying to you: Love your
12 Rejoice, and be exceeding enemies, bless the ones who curse
glad: for great is your reward in you, do good things to the ones
heaven: for so persecuted they the who hate you and pray for the ones
prophets which were before you.” who harm you and persecute you”
Jesus not only gives a new (Matthew: 5: 43-44). Jesus
interpretation to the old Law, in ascertains that His Gospel consists
evident contrast with “what was just in the paradox of the love and
said by the old ones”, but He of the sacrifice for others: “Be
brings a new Gospel, which therefore, consummated, like your
expresses the will of God in its heavenly Father consummated is”
consummated and final form (Matthew: 5: 48).
(Matthew: 7: 21). The Old
Testament is thus fulfilled and Bibliography: Ion Bria, The
exceeded (Matthew: 5: 20-48; 19, Faith that We Confess, Publishing
3-9) and that`s why the Church House of the Biblical Institute,
has not rejected the Old Bucharest, 1987, p. 268-276.
Testament, but has taken it, by
understanding it in the light of the
BODY [Greek: sarx, Latin (caro- of His body and He will come
carnis), corpus, corporis = body]; a without what He has assumed,
biological form and the concrete that one won`t see the glory of His
apparition into existence of the apparition” (Greegory of Nazianzus,
man. The body doesn`t exist before Theological Letters, I, 25, in cited
the soul or after the soul, as translation, p. 47). Through body is
separated hypostasis, but it understood here the entire man,
appears simultaneously as a not only the carnal, inanimate
constitutive part of the human part, as the Appolinarians believed
being (see ANTHROPOLOGY and (see HERESIES). Between body and
MAN). Without its personal Ghost there is an existential
support, without the subsistence relation, and that`s why Apostle
into the subject, the body is Paul speaks about the “natural
destroyed: “All the body (sarx) is man” and the “spiritual man” (I
like grass” (I Peter: 1: 24). The birth Corinthians: 2: 14), namely about
from other bodies has been later the destruction or the diminution
introduced, after the sin. The mode of the bodily, respectively about
of the creation or of the Genesis, increasing the spiritual element
from before the sin, is different into the man. “The one who are
from the mode of the procreation or according to the body they cogitate
of the birth introduced through sin. the one of the body, and the ones
The birth of the body is connected, who are according to the Ghost,
so, to the sinful voluptuousness (I they cogitate the one of the Ghost.
Peter: 1; 23). According to Origen, Because the will of the body is
the man if formed by body, soul death, and the will of the Ghost is
and ghost (Philokalia: 11, life and peace” (Romans: 8: 5-6).
Romanian translation, p. 313): the But, because Jesus Christ has
body will pass into nothingness, destroyed the sin into the body, the
the souls and the spiritual beings body is dead to the sin (Romans: 8:
coming back to their state from 3, 10), namely it doesn`t
before entering into the body. The necessarily live into the order of the
Church confesses though the faith sin. The notion of body indicates,
into the resurrection of the bodies, also, the real and substantial
transfigured through the deifying presence of Christ into Eucharist
grace (I Thessalonians: 4: 14-17). (see EUCHARIST), as also the body
The Word of God assumed the as totality of the Church`s
human body: “The Word made members, namely the Body of
Himself body” – Verbum caro Christ (see CHURCH).
factum est” (john: 1: 14). The em- “Or, if the coming of the Savior
body-ment¸ the assuming of the wouldn`t have been into body, than
body, it is the basis of the the Savior wouldn`t have paid the
deification itself (see price of our redemption and
DEIFICATION). Christ ascended to wouldn`t have destroyed the power
heavens with the body and He will of death. Truly, if what was
come with it: “If somebody will tell submitted to the power of death
that Christ has left His holy body would have been something else
now, that His godhead is disrobed than what the Savior took upon
60
Himself, then death wouldn`t have Constantine. The leadership of the

ceased to show its work further, movement associates its name with
and we wouldn`t have had any Paul and his disciples, considering
profit from the sufferance endured as inspiration only the Gospels and
through the godhead bearer body. the Pauline epistles, and rejecting
If the Savior wouldn`t have killed the rest of the Biblical canon. To
the sin into body, we wouldn`t have Pavlicians, Paul was an angel sent
been resurrected into Christ, but for saving the souls of the men
we would have remained dead into from the physical world created by
Adam; what had fallen wouldn`t an evil god, about whom the Old
have been renewed, what had been Testament testifies. The same evil
crushed and hewn down wouldn`t god created the Sacraments, the
have been raised up again; what priesthood, the icons, the churchly
had become stranger from God, and the civil authority. Persecuted
through the deception from the by the Empress Theodora during
devil, wouldn`t have been again the iconoclastic controversy, the
kindred and adopted by God. All sect takes the shape of a military
these gifts are destroyed by the organization. The Byzantine
ones who are saying that te4h Emperors deported them in
Savior came with heavenly body” Balkans, to defend the Empire
(Basil the Great, Epistle 261, II, against the Slavs and against
Romanian translation, p. 539-539). Bulgarians. Here the movement is
reorganized by Bogomil, who
Bibliography: Saint John teaches that at the origin of the evil
Damascene, The Orthodox Faith, II, stays Cain, born from Eva and
XII, cited translation, p. 68-71; Satanael, this one being the first
Panaghiotis Fougian, The Teaching son of God, expelled from heavens
about the Human Body of the because of his pride. But God sent
Christian Orthodox Sources, in His second Son, the Logos, to get
“Ekklesiastikoc Pharos”, 60 (1978), the humanity out from under the
no. 1-2, p. 105-254 (Greek text); D. domination of Satanael. Despite to
I. Belu, The Holy Fathers about the the fact that Logos is killed by
Body, in “Theological Studies”, IX Satanael, though, His spiritual
(1957), no. 5-6, p. 299-309. body resurrected and ascended to
heavens. Thus, Satanael has been
BOGOMILISM: a dualist sect defeated. The Bogomils practice a
organized by a certain man called severe asceticism, rejecting the
Bogomil (around of the half of the marriage, the consumption of meat
IX century) in Bulgaria, from where and of wine. Also, they reject the
spreads in Balkans, in the XII Baptism and the Eucharist,
century and in Western Europe at considering them as satanic rites,
the end of the XVI century. The because these Sacrament use
Bogomils are the descendants of material things. After the
“Pavlicians”, movement of destruction of the Bulgarian
Manichaeists origin, which appears Empire by the Turks, in 1393, the
in the Eastern part (Armenia) of the sect of the Bogomils disappears. It
Byzantine Empire, after 650, under is believed that their descendants
the leadership of a Syrian, are the “Cathars” and the
“Albigenses”, who settled with « the Lord`s Prayer» the

themselves in Italy and, liturgical community prays: «For
respectively, in France the honored gifts put forth which
(Languedoc). have been brought and sanctified».
The act of putting forth the gifts,
Bibliography: Fernand Niel, already known in the Old
Albigeois et Cathares, Presses Testament (Hebrew: 9: 2), indicates
Universitaires de France (coll. “Que the best the character of
sais-je?”), Paris, 1955, p. 37-44; Eucharistic sacrifice of the Liturgy,
Milan Șesan, The Universal during which it is mysteriously
Churchly History, volume I, cited actualized the sacrifice of the Lamb
Publishing House, p. 296-297. of God, the One Who removes the
sin of the world, for the life and for
“BORN, NOT MADE” (may be the salvation of the world. The
within the missing texts) (E. l. t.`s Christians bring forth what He
n.) brought, He being also the
celebrant. The bringing reminds to
BRINGING FORTH [or putting the Church that the price of the
forth, Greek: prosphora, Latin: salvation is the fact that «His life
oblation = lifting up, offering]: part was rise from earth», and that`s
of anaphora or of the Eucharistic why Jesus remains «the Hierarch
canon, intercalated between through whom our gifts are offered»
anamnesis (or the remembrance of (Clement of Rome, the First Epistle
the savior acts) and epiclesis (or towards Corinthians, 36, the cited
the invocation of the Holy Ghost), translation, p. 42).
during which it is made the
presentation as «sacrifice of Bibliography: Clement the
thanksgiving», by offering towards Roman, Towards Corinthians,
sanctification of the bread and of chapter XXXI, XL-XLI, in the
the wine, brought by the believers volume The Writing of the Apostolic
for Eucharist and prepared during Fathers. EIB, Bucharest 1979, p.
the Proscomidy, which, according 61, 65, 67; Nicolae Cabasila, The
to Nicolae Cabasila, represent «the interpretation of the Godlike Liturgy,
first putting forth». The bringing for chapters 30-34 and 56-59;
consecration, «the second putting translation by Ene Braniște,
forth» it is made during the prayer: Publishing House of the Bishopric
«Yours from Yours, to You we are of Bucharest, 1989, p. 74-82, and
bringing everything and for 96-108.
everything», accompanied by the
ritual of Eucharistic gifts raising, BROTHERS OF THE LORD =
which now become sacrifice of James, Josef, Judah, Simon
thanksgiving, bloodless, in the (Matthew: 12: 46-48; Mark: 6: 13;
remembrance of the sacrifice John: 7: 3; Acts: 1: 14; I
brought by Jesus Christ. After the Corinthians: 9: 5). At the beginning
sanctification of the gifts, during a was taught that these ones, who
litany for the ones who are always accompany Jesus and the
imparted, and which is finished Apostles, are children of the
62
Mother of the Lord, born after Slavonic History (1762) pronounces

Jesus. Diverse explanations were himself in favor of a National
given to the expression “the Church of the Slavonic-Bulgarians.
brothers of the Lord”. They would This spirit is continued and
be the sons of Mary, indentified developed by Sophrony Vraciansky
like the mother of Jacob and Josef, (1739-1814), who with
namely the sister of Virgin Mary Kyriakodromion (or Nedelnik),
(John: 19: 25), the wife of commentaries to the Sunday
Cleophas. Or they would be the gospels, printed at Râmnic in
sons of Mary, the mother of Jacob 1806, introduces the written
and Josef, and of Cleophas, this Bulgarian language. After centuries
one being the brother of Josef. of dependence on Constantinople
According to others (Epiphanios) (since 1393) and after instituting
the brothers of the Lord are the the Bulgarian exarchate with the
relatives of Jesus, namely the sons headquarters at Constantinople, in
of Josef from another marriage. 1870, the Bulgarian Church is
recognized as autocephalous in
BULGARIAN THEOLOGY. After 1945, and in 1953 ir restored the
the conversion of the Prince Boris I patriarchy (recognized in 1961).
(865), the Christendom becomes Due to this cause, the Slavonic-
official religion to the Slavonic- Bulgaria theology depended on
Bulgarian state, which always translations from Russian: the
remained attached to Orthodoxy, catechisms of Plato in 1844 and of
having an autonomous Philaret in 1869, the dogmatics of
archbishopric under the Amphiteatrov in 1869 and the one
jurisdiction of the Patriarchy from of Makarios Bulgakov in 1901.
Constantinople. The beginning of In the year 1902 is founded the
the liturgical literature and of the Saint Clement of Ochrid Seminary,
biblical commentaries is attributed and in 1923 is inaugurated the
to Clement of Ochrid († 916), Faculty of Theology from Sophia,
followed by the Greek Metropolitan known through names as:
Theophilact of Ochrid (1004-1107), Euthymios Sapundjiev, N.
who wrote commentaries to Giubokovsky († 1937), A.
Gospels (published at Venice, 4 Rojdestvenski and, especially,
volumes, 1754-1763). From the Stephan Zankow († 1959), due to
School of Trnovo, the capital of the whom the Congress of theology
second Bulgarian state, are known from Athens (1936) adopted an
Theodosius of Trnovo, and attitude favorable to the
especially his disciple, Patriarch Ecumenical Movement which was
Euthymios († 1404), who in a process of forming.
introduced the hesychast tradition Encouraged by Patriarch Cyril (†
and composed a Slubjebnic (a book 1971), himself a researcher of the
for religious services), the Sbornik history of the national Church,
from Vidin being already known some Bulgarian theologians from
(1345). In the second half of the the present époque are known for
XVIII century, the most known their contributions in the diverse
personality is the monk Paisius of domains: Diulgherov, Zonevschi
Hilandar, who in the Bulgarian- and T. Koev – in dogmatics, Ivan
Panchovsky in ethics, Bishop II, Stuttgart, 19060; R. M. French,

Nicolai – in liturgics, T. Sabev – in The Eastern Orthodox Church,
the history of the universal Hutchinson University Library,
Church. London, 1961; Ernst Benz, The
Eastern Orthodox Church: Its
Bibliography: Jean Meyendorff, Thought and Life, Doubleday,
Initiation à la théologie byzantine, Garden City, N.Y., 1963; Hang-
Paris, Cerf, 1975; Procés-Verbaux Georg Beck, Kirche und
du premier Congrés de Théologie Theologische Literatur im
Orthodoxe à Athénes (1936), editor Byzantinischen Reich, Munich, C.
Hamilcar S. Allvisatos, Athens, H. Beck, 1959; D. Obolensky, The
1939; Procés-Verbaux du Deuxième Byzantine Commonwealth. Eastern
Congrés de Théologie Orthodoxe à Europe 500-1453, Weldenfeld and
Athénes (1976), editor Savas Nicolson, London, 1971; M. D.
Agourides, Athens, 1978; A. Protic, A Survey of the Development
Schmemann, The Historical Road of of Old Serbian Literature and C.
Eastern Theology, New York, 1963; Drashkovich, The Orthodox
J. Meyendorff, Byzantine Theology. Theological faculty of Belgrade, in
Historical Trends and Doctrinal the volume “The Serbian Orthodox
Themes, Fordham University Press, Church. Its Past and Present”, no.
New York, 1974; J. Pelikan, The 1, 1965, p. 24-34 and no. 5, 1975,
Christian Tradition, volume II: The p. 21-33; Jean besse, Saintes
Spirit of Eastern Christendom (600- figures de Bulgarie, in “Contacts”,
1700), The University of Chicago XXVIII (1976), no. 96, p. 332-346;
Press, Chigaco and London, 1974; A. Gratieux, Le movement
George A. Maloney, A History of Slavophile à la veille de la
Orthodox Theology Since 1453, revolution, Dimitri A. Khomiakov,
Nordland Publishing Company, Editions du cerf, Paris, 1953; V.
Belmont, Mass., 1976; Stephan Soloviev, Russia and the Universal
Zankow, Die Orthodoxe Kirche des Church (1189), translation by H.
Ostens in ökumenische Sicht, Rees, London, 1948; Timothy
Zwingli-Verlag Zurich, 1946; Ware, Eustratios Argenti. A Study of
Nicholas Zernov, Eastern the Greek Church under Turkish
Christendom: A Study of the Origin Rule, Oxford, 1964; Metropolitan
and Development of the Eastern Nicodemus, The Russian Orthodox
Orthodox Church, Weidenfeld and Church and the Ecumenical
Nicolson, London, 1961; Jean Movement, in “The Ecumenical
Meyendorff, LÈglise Orthodoxe hier Review”, no. 2, 1969; Frank Gavin,
et aujourd`hui, second edition, Some Aspects of Contemporary
Editions du Seuil, Paris, 1960; orthodox Thought, 1923 (reprinted
Paul Evdokimov, LÒrtodoxie, in 1962 by American Review of
Editions Delachaus et Niestlé, Eastern theology), New York); John
Neuchâtel, 1965; Die Orthodoxe Karmiris, Contemporary Orthodox
Kirche in griechischer Sirch, volume Theology and Its tasks, in “Saint
edited by P. Bratsios, Vladimir`s Theological Quarterly”,
Evangelisches Verlagswqerk, volume 13, no. 1-2, 1969, p. 11-32;
volume I, Stuttgart, 1959, volume Nicon Patrinacos, A Dictionary of
64
Greek Orthodoxy, Greek Orthodox each one who hopes (according to

Diocese, New York, 1984; Nicholas Psalm 60 that is read to burial
Zernov, The Russian Religions service). He is the One Who
Renaissance of the Twentieth descended Himself to hell, liberated
century, Harper, New York, 1963; the tied ones, crushed the death
John Meyendorff, Orthodox and dethroned the devil by giving a
Theological Today, in SVTQ, new life to all the body. Beyond the
volume 13, no. 1-2, 1969, p. 77-92; Burial service there is an act
I. Rămureanu, Gennady the II regarding the destiny of each
Scholarios, the First Orthodox person: “The One Who with Your
Patriarch under Turks, in “The hand from nothingness You have
Orthodoxy”, VIII (1956), no. 1, p. built me and with Your godlike
71-109; Ioan I. Ică, The Confession image have honored me, and
of Faith of Metrofanis Kritopoulos, because of the transgression of the
Sibiu, 1973; Alexander commandment You have turned
Schmemann, Russian Theology: me again in the earth from which I
1920-1972. An Introductory Survey, have been taken out, to Your
in SVTQ, volume 16, no. 4, 1972, resemblance raise me, with the
p. 172-194; Christos Yannaras, first beauty adorning me again”. It
Theology in Present-Day Greece, in is a service of repentance, the only
SVTQ, volume 16, no. 4, 1972, p. way to enter in the “Group of the
195-214; Archbishop Vladimir of Saints”; “The group of the saints
Dimitrov, Ecclesiology in Russian has founded the spring of the life
Theology with Regard to the and the door of the Paradise; let me
Ecumenical Movement, in “The also find out the way through
Journal of the Moscow repentance”.
Patriarchate”, no. 10, 1979, p. 56- Besides the burial service that is
64 and no. 11, 1979, p. 63-70; done in the place of the church, the
Theodore Stylianopoulos, New third day, at nine days, at forty
Theology and the Orthodox days and at one year after death,
Tradition, in SVTQ, volume 14, no. there are shortened services of the
3, 1970, p. 136-154; Olivier service of dead ones (called
Clement, Orient-Occident-deux requiem), celebrated in the memory
passeurs: Vladimir Lossky et Paul of the deceased ones, either in
Evdokimov, Geneva, Labor et Fides, churches or at cemeteries.
1985.
Bibliography: Euchologion,
BURIAL SERVICE: The Publishing House of the Biblical
religious service during which the Institute, 1984, p. 185-326.
entire community accompanies to
the tomb one deceased of brother
or sister, with the faith in the
resurrection of the body and with
the hope of the Kingdom of God. It
is a religious service of the hope,
because it stays on the firm trust
that Jesus Christ is the
resurrection the life and the rest of
in the Hebrew Bible, the Christian
CCANON [Greek: kanon =

Bible (or the Septuagint) considers
as good to be read and useful to
the soul, for the believers, other ten
books preserved in the Holy
measure, rule, law] it has more Scripture together with the
meanings: 1. The canon of the Holy canonical ones, and which are
Scripture, namely the list of the used for the cult: Judith, Ezra III, I
books accepted by the Church as Maccabees, II Maccabees, III
being written under the inspiration Maccabees, Tobit, The Wisdom of
of the Holy Ghost and comprising Joshua Sirach, The Wisdom of
the godlike revelation. If the Solomon, The Epistle of Jeremiah,
inspiration of the canonical books and Baruch.
is a teaching unveiled even in the At a certain time, around the
Holy Scripture (II Timothy: 3: 16), year 150, the Church has fixed a
placing and maintaining these canon of the writings that comprise
books into the canon, as also their the Gospel of Jesus Christ,
number, have been established by preached by the Apostles, and
Tradition (see BIBLE). The canon of which form the New Testament. In
the Old Testament has been an Easter letter, from the year 367,
definitively formed at the end of the Athanasius makes the list with the
first century, in the frame of the 27 books which the Christian
Judaic synagogue, from where the Church accepts and recognizes
Christian Church has taken it. The them as inspired and canonical: the
early Church has chosen the four Gospels: according to
Alexandrine canon, or the Matthew, according to Mark,
Septuagint, which comprises 39 according to Luke and according to
books divided according to their John; the Pauline Epistles:
content: the Historical Books: Romans, I and II Corinthians,
Genesis, Exodus, Leviticus, Galatians, Ephesians, Philippians,
Number, Deuteronomy, Joshua Colossians, I and II Thessalonians,
Nun, Judges, Ruth, I Kings, II I and II Timothy, Titus, Philemon,
Kings, III kings, IV Kings, I Hebrew; the synodial epistles: I and
Chronicles, II Chronicles, Ezra I, II Jacob, I and II Peter, I, II and III
Nehemiah (Ezra II), Esther; the John; Judah and the Apocalypse.
Didactical Books: Psalms, Job, 2. The churchly canons, namely
Proverbs of Solomon, The norms and rules concerning the
Ecclesiastes, The Son of Songs; the Christian ethic, the cult, the
Prophetic Books: Isaiah, Jeremiah, discipline of the clergy, the
Ezekiel, Daniel, The Lamentations monasticism, the churchly
of Jeremiah (the great prophets) organization and the jurisdiction,
and Obadiah, Joel, Jonah, Amos, promulgated by ecumenical or local
Hosea, Micah, Nahum, Sophrony, synods, or recommended by the
Habakkuk, Haggai, Zachariah and Fathers of the Church. In general,
Malachi (the small prophets). the canons represent the churchly
Besides these inspired and legislation which forms the object
canonical books, which are found of the canonical law. Besides
66
dogmas (see DOGMA), which Matins which comprises the

constitute the object of the faith Psalms: 148, 149 and 150), of
and which indicated the milestones which traditional form is attributed
of the Tradition and having a to Andrew from Crete.
character of definitions (oros –
finis), there are the canons, namely Bibliography: N. Chițescu, The
rules stated by churchly authority Difference between the “Horos” and
concerning the discipline, the cult the “Canon” and Its Importance for
and the organization, applicable to the Reception of Synod of
specific situations and valid for a Chalcedon, in “The Greek Orthodox
determined purpose. If the purpose Theological Review”, 16 (1971), p.
for which they were issued wasn`t 108-132; Nicholas Afanasiev, The
reached, then the canons can be Canons of the Church: Changeable
reviewed and even replaced. or Unchangeable, in “St.`s Vladimir
The Church has not only the Theological Quarterly”, XI, 2, 1967;
mission to guide the discipline of Iorgu Ivan, “Oros” and “Canon” in
the clergy and the pastoral life of the Orthodox Churchly Law, in “The
the laymen, but also the Orthodoxy, XXII (1970), no. 3, p.
responsibility to pronounce itself in 365-372; Ilie Moldovan, The
certain situations and moments Canons and their Report with the
(Acts: 15: 26-29; I Timothy: 3: 15). Divine Revelation, in “The
The Church applies the oikonomia Orthodoxy”, XXVIII (1976), no. 2, p.
(see OIKONOMIA), namely it uses 365-373.
the canons according to its
conditions and pastoral
necessities. Although there are CAPPADOCIAN FATHERS: In
particular canons, the Orthodox clarifying the Trinitarian dogma
canonical Tradition has been and terminology, the Orthodoxy
elaborated in a synodial way. The had the contribution of some
canons are referring to: fasting, The personalities and thinkers of a
cult of the icons, the cult of the great theological authority:
Saints, Easter, marriage, Athanasius of Alexandria (293-
ordination, divorce, the behavior of 373), Gregory of Nazianzus (329-
the clergy and of the monks, the 390), Gregory of Nyssa (330-379),
participation of the laymen, the Basil of Caesarea (330-379), Cyril
hierarchical stairs, the order of the of Alexandria (380-444), Cyril of
Episcopal chairs, the relations Jerusalem († 386), John
between churches, public relations, Chrysostom (354-407), Asterius of
etc. The canonical rules proposed Amasia († 410). The ecumenical
by the Church mustn`t be synod from 381, by reaffirming the
confounded with the civil law creed of Nicaea, by completing it
regarding the public religious life with the article of faith about the
and the Christian Church as Holy Ghost, by condemning the
juridical institution. Aryanism (in the three known
3. The canons of the Matins, a forms) and of the Pneumatomachi,
series of hymns based on the two constitutes a triumph of the
biblical songs which are sung at theology of the “Cappadocian
the Praises (the second part of the Fathers” or “neo-Nicene” ones.
Truly, they explain the “dogma of the Ghost is a creature. He

Nicaea”, the report between the sustained the godhead and the
divine substance, one and in three consubstantiality of the Father and
Persons of the Trinity. of the Son, including the
Saint Basil of Caesarea (300- homousios. He doesn`t call the
379), known as great organizer and Ghost as homoousion, but
liturgist, he wrote Against homotimon.
Eunomius (3 books) and About the Saint Basil is recognized due to
Holy Ghost, contributing to the biblical argumentation of the
popularizing the Trinitarian terms Trinitarian doctrine, the exegesis
through the cult texts. Besides, he being as the basis of the liturgical
did a profound exegesis of the tradition as rule of faith. Also, he
traditional doxology: “Glory to the composed a liturgy in which is
Father and to the Son, together explained the lex orandi – lex
with the Holy Ghost”. That`s why credenda principle.
the Orthodox doctrine is the one Saint Gregory of Nazianzus
which teaches about an ousia and (329-390), the “theologian”, the
three hypostases. These terms writer, the poet and the preacher of
aren`t synonymous, and therefore a great talent, is known especially
they mustn`t be used without for Theological Speeches, written
distinction: Ousia isn`t a negation, for combating the opinions of the
but the being of God, his Eunomians, Eutychians, and of
unapproachable and not-objectified Pneumatomachi. To him are owed
center. several essential clarifications of
According to his opinion, terms.
Eunomius, who was teaching that To Saint Gregory, the Father
the Son, because He is born, he is and the Son and the Holy Spirit,
not God in a strict sense, because represent relation terms, namely
God cannot communicate His they designate the internal
nature having as property His not- relations among the three Persons.
being-born-ness, makes confusion Of course, there are common
between eternity and not-being- particularities or Trinitarian
born-ness. The birth is applied only characteristics. But these names
to the created material existences, don`t refer themselves to the
was Eunomius saying. Therefore identical and common divine
there was a time when the Son did substance, but to the origin of each
not exist (Arie had the same Person; “God-the Father” doesn`t
opinion, namely that the Son did refer either to the being, or to the
not exist when He was born). On work, but to the relation of origin
the opposite, Saint Basil affirms and of existential communion
that the Son if born eternal and He which exist between the Father and
has an eternal birth. Not-being- the Son. These personal
born-ness of the Father it means distinctions are: the not-being-
that This One has His own cause, born-ness for the Father; the birth
or principle. for the Son; the proceeding for the
Saint Basil combated the Holy Ghost. The doctrine from
opinion which was pretending that Nicaea must be understood in the
68
same sense: a sole being-substance organized, by using the

in three hypostases-persons. The systematical arguments.
differences according to attributes They make a clear distinction
or works, for instance: the Father between ousia and hypostasis
is the absolute trancendent being, terms used at Nicaea as
and the Son has the role of making synonymous, (translated in
the relation with the created world, Occident through substantia) from
lead to subordination-ism and where the confusion which existed
Aryanism. in this period of the IV century.
The theology must recognize to Ousia designates the common
the Father the attribute of essence – the godhead, and
principle, of origin of the Son, hypostasis expresses the personal,
through birth, and of the Ghost, individual subsistence. The
through proceeding. The Father is common being at which the
the origin of the godhead, which is persons participate is as real as the
proven into the Son and into the personal, hypostatical entities. So,
Holy Ghost, in the first One as the God is a unity of being and a
born Son, and in the second One Trinity of hypostases. The
as proceeded from. A unique God distinctions or the hypostatical
and three Persons, each One with properties show the internal
His characteristic: “But let`s also relations of origin and not a
not separated the natures, separation in godhead.
according to the teaching of Arie, In their Trinitarian theology,
which rightly was called insanity, these ones gave a capital
not to fall into the Judaic poverty importance to the biblical exegesis,
and to presuppose some kind of the philosophical presuppositions
envy into godlike nature, by and the speculative ontology being
attributing only to the begotten one restrained to precise limits. If these
the godhead, and fearing that in terms received vigor and authority,
this case somehow the divinity it is because they have been used
would be lost for us, by confessing into cult. Finally, the intra-
that He is the Father of a true God Trinitarian communion, the
and of-the-same-being with Him. embodiment of the Word and the
Finally, we mustn`t admit either hypostatical union, the
the existence of the three manifestation and the work of God
primordial principles, which resists through the uncreated divine
one against another and fight to energies (how one can speak about
each other, introducing through homousion if ousia was not
such a mistake the Hellenic reveled?), all of these remain divine
polyarchy, of which we hardly got mysteries, unapproachable and
rid of” (Apologetic Speech. About not-comprised, even in the
Fleeing, chapter 37). symbolical vocabulary.
With the Cappadocian Fathers
the fundamental doctrines of the CATHOLIC-CATHOLICITY
Christendom, as also the [Greek catholiki = universality in
Trinitarian terminology, are the sense of synodality]: one of the
definitively established and characteristics of the Church,
mentioned both in the Apostolic
Symbol and in the Symbol from its internal plenitude, of the

Nicaea: “I believe in one holy, internal synodality, and not in the
Catholic (synodial) and apostolic spatial and geographical and
Church”. As technical expression, numerical expansion. In this sense,
“the Catholic Church is used for the theologian George Florovsky
the first time by Ignatius of writes: “The catholicity isn`t a
Antioch: “Where Christ is, there is quantitative or geographical
the Catholic (synodial) Church conception. It doesn`t depend in
(Towards the people of Smyrna). any way on the universal
The Church has a Catholic dispersion of the Christians. The
character in sense of universality, universality of the Church is a
being “sent” to announce the consequence or a manifestation,
Gospel of Christ to the end to the but not the cause or the foundation
earth (Acts: 1: 8). The catholicity of its Catholicity. The universal
best indicates the “ecumenical” expansion or the universality of the
opening and the missionary Church it is only a seen sign, one
dynamism of the Church, called to that is not absolutely necessary…
comprise all the places and the The conception of Catholicity
times, all the cultures and the cannot be measured through its
earth`s peoples. The Church is universal expansion; we don`t
“Catholic” also in report with the express the universality in an exact
history of the salvation, keeping mode”.
continuity with its apostolic origin,
at Pentecost. Also, the Church is Bibliography: Ignace
“Catholic” in the sense of the dÀntioche, Lettres, translation by
“place” into history of the kingdom P. Th. Camelot, coll. Sources
of God, of the communion that in Chrétiennes, Editions du Cerf,
an anticipatory manner shows the Paris, 1969, p: 138, 210, 230;
eschatological assembly. Georges V. Florovsky, Sobornost:
Unlike the Occidental theology the Catholicity of the Church, in the
which limits itself to the volume: The Church of God. And
geographical acceptation of the Anglo-Russian Symposium, Editor
Catholicity in the sense of E. L. Mascall, S.P.C.K., London,
universality, The Orthodoxy would 1934, p. 51-74; Priest Professor
have retained the sense of PhD Academician Dumitru
Catholicity in the sense of the Stăniloae, The Universal and
plenitude in communion with Synodial Church, in “The
Christ. The Catholicity would be Orthodoxy”, XVIII (1966), no. 2, p.
rather a style of life in common, 167-198; Idem, The Holy Ghost and
which presupposes the conscience the Synodality of the Church, in the
of the whole, contrary to the cited review, no. 1, 1967, p. 32-48;
individualistic separatism. It is Gheorghe Alexe, The Catholicity in
about an internal dimension, a Its Orthodox Sense, in “The
vertical one, and not about a Metropolitan of Oltenia”, XIX
concrete horizontal one. That`s why (1967), no.: 7-8, p. 624-628;
also the growth of the Church Bishop Antonie Plămădeală, Ten
consists in the consummation of Theses about Catholicity and
70
Ethnicity, in “Theological Studies”, remember a few dates, names and

XXXI (1979), no. 1-4, p. 301-315; events, which determined the
Leon Arion, The Unity and the organization of the Catholicism as
Universality of the Church after the an own dogmatic system, in diverse
Pauline Epistles, in “Theological periods: patristic, medieval or
Studies”, XIX (1967), no.: 1-2, p. scholastic, the Counter-Reform, the
45-61. reaction against the “modernism”,
the consolidation of the ultra-
CATHOLICISM (the Roman- Montanism, anti-Ecumenism, “the
Catholicism or the Catholicism aggiornamento”.
from the occidental part of the In the first centuries the Orient
Roman Empire): a doctrinal system and the Occident are in full
into which is expressed the Latin communion. Around the year 95,
theology and the tradition of the Pope Clement, bishop of Rome,
Roman Church, which has been writes to the Church from Corinth,
crystallized in its classical form in regarding the schisms from there.
the period of the Counter-Reform, In 1054 the Bishop Polycarp of
using the Thomist scholastic Smyrna asks to the Bishop of
method. The Catholicism differs Rome to establish the date of the
both from the Tradition of the Easter according to a common rule.
Eastern Churches, from which In 313 Emperor Constantine
separated itself in 1054, and from issued the edict from Milan, and in
the Protestantism, the doctrine of 324 founds Constantinople, of
the Churches come out from the which patriarchal chair obtains at
Reform (XVI century), by few the Synod from Chalcedon, in 451
principal elements: the Thomist (canon 28), the second rank in the
method, that applies to the faith hierarchy of the patriarchates, after
the logics of Aristotle and imposes Rome, before Alexandria and
to the theology philosophical Antioch which were older.
particular concepts Besides the classic Fathers of
(“transubstantiation”); the the Latin Church: Ambrosias of
Tridentine Synthesis, which Milan (339-397), Hieronymus of
introduces into the problematic Stridon (350-420), the one who
medieval dogma (the theory of the established the Latin text of the
satisfaction applied to the dogma of Bible in “vulgate” and wrote a
the redemption); the magisterial monograph about “Illustrious
character of the dogmas, People”, Augustine of Thagaste,
manifested especially in the bishop of Hippo (354-430), who
Vatican I Council (under Pius IV, wrote “The Confessions” (between
December 1869 – July 1890) 397-401), “About Trinity”, “The City
according to which the dogma is a of God”, “De doctrina Christiana”,
decision of an infallible authority, a etc., and Gregory the Great († 604)
personal one – respectively the – who left to us “Moralia in Iob”
Roman Pontiff -, even without the and “Regula pastoralis” -, the
consensus of the Church. Western Patristic, which ends with
It is impossible to make here a Isidor of Seville († 636), includes
history of the Catholic theology. other important writers: Irenaeus,
Therefore we are going to Bishop of Lyon († ca. 202),
originating from Asia Minor, the Episcope of Rome. While Pope

disciple of Saint Polycarp of Gregory the Great (590-604) makes
Smyrna, who knew Apostle John out of the conception about the
(in “Adversus haereses” he makes a papal authority a theocratic
list of the bishops of Rome, doctrine, Pope Adrian (772-795)
pretending that Saint Apostle Peter invokes a historical error according
was the first) – he is the author of to which Emperor Constantine
the work “The Revelation and the would have ceded to Pope Silvestre
Rejection of the False Gnosis), a part of the Frank state, from
wrote against the gnostic heresies; where the apparition of the papal
Hippolytus of Rome, martyr in 235, state. In the Cathedral from Rome,
the one who wrote “The Apostolic in the year 800, Carol the Great
Tradition”; Tertullian of Carthage received the crown of the Empire
(ca. 155 – ca. 220), the first writer from the hands of Pope Leon III, a
in the Christian Latin, the author gesture of historical importance,
of many polemic and apologetic because now appears the
writings: “Apologeticum”, “Counter “Occidental Christian Empire”,
Heresies” (ca. 200), “Counter which the later popes will invoke it
Praxeas”, “Counter Marcion”, insistently. To motivate the
“About Soul”; Minucius Felix from universal primate of the “Church of
Numidia (“Octavianus”), Cyprian of Rome” Pope Nicholas I (858-867)
Carthage († 258), martyr and invents an apocryphal collection of
bishop of prestige of the Church old papal decisions (False Decrees),
from Africa, author of many elaborated at the half of the XIX
pastoral letters and of a treaty century. In this atmosphere takes
about “the unity of the Church”; place the schism of Photius (ca.
Lactantius, who writes “The Divine 820-895) which (863) it is not
Institutions” (304-314); the exegete recognized by the pope as Patriarch
Rufin of Aquileia († 410); Darius of of Constantinople. A local synod
Poitiers (ca. 315-367), the author of from Constantinople (867)
a treaty “About Trinity”, Pope Leon condemns Pope Nicholas I, and
I († 461), who contributed to the other local synod in Rome (869-
formulation of the Christological 870), under the influence of
doctrine at Chalcedon (451). In the Emperor Basil the Macedonian,
same period takes place also the condemns Photius. During the
Synod from Carthage (411), under period 879-880 takes place the
Pope Innocent I, which condemns reconcilement between Pope John
the heresy of the Pelagians. In the VIII and Patriarch Photius.
Third Council from Toledo, in 589, Meanwhile, in the years 860-865,
Filioque is added to the Creed. Cyril and Methodius preach the
After this époque, one of the Gospel in Moravia, using the
main preoccupations of the Slavonic language at liturgy. In 863
Catholicism was to formulate with takes place the baptism of Bogor,
historical and theological Bulgarian prince, and in 987, is
arguments the theory of the baptized prince Vladimir of Kiev,
pontifical power and of the the nephew of the princess Olga
universal jurisdiction of the (baptized in 955).
72
In this atmosphere, in 1052, the according to the methods of the

Patriarch Michael Cerularius philosophy. In 1014 Filioque is
(1043-1058) begins the offensive introduced at Rome and in 1088-
against the churches of Latin rite 1099, Pope Urban II institutes the
from Constantinople. At 10th of celibate of the priests. In this
July 1054, the pope`s legates, époque can be mentioned: Anselm
having in their front cardinal of Canterbury (1033-1109), called
Humbert, not being received by the “the father of the scholasticism”,
patriarch, they left on the altar of the one who considers the theology
the Holy Sophia, in the name of as being “fides quaerens
Pope Leon IX (already dead by intellectum”, and formulates “the
three months) the ontological argument” to prove the
excommunication bulla against the existence of God (in “Proslogium”).
Church of Constantinople. At his Author of the treaty “Cur Deos
turn, the patriarch Homo?”, Anselm introduces the
excommunicates the pope`s idea of “satisfaction” in the doctrine
delegates (the excommunication, of the salvation. Abelard (1097-
which has a personal character, 1142), the author of the collection
will be removed through the act of of “Suummae sententiorum, Sic et
reconcilement from 7th December Non”; Peter the Lombard, professor
1965). Finally, Pope Gregory V and bishop at Paris († 1160), the
(1073-1085), former deacon one who publishes in 1150 the four
cardinal Hildebrand, who “Books of Sentences”, one of the
introduces the system of the classical presentations of the
conclave of bishop-cardinals for the Catholic doctrine in the middle age;
election of the pope, publishes Bernard de Clairvaux (1901-1153)
“Dictatus papae”, decrees through and Thomas dÀquino (1225-1274),
which he definitively imposes the Italian Dominican monk, professor
theory of the pontifical power, at the University from Paris,
inclusively the right of the pope to canonized as “doctor angelicus”.
remove the chiefs of the states. Disciple of Albert (1206-1280),
With this, one of the main chapters commentator of Aristotle, Thomas
of the Catholicism, from the end of dÀquino († 1274) elaborates
the first millennium, namely the between 1266 and 1272 “Summa
fight of the popes against the teologica”, the most grandiose
“temporal” authority comes to an scholastic presentation of the
end. In 1294-1303 Pope Boniface Christendom, using the conceptual
VIII through the Unam Sanctam structure of Aristotle`s philosophy.
imposes the theory of the two Despite to the fact that against the
swords, namely the subordination Thomist intellectualism will raise
of the temporal power to the the theologians of the Franciscan
spiritual one. school, of Augustinian and
At the beginning of the second Plotinian inspiration – as for
millennium, the Catholicism enters instance Bonaventura (1221-1274),
in its scholastic époque, in which John Duns Scott (1266-1308) and
the theology is reduced to the Guillaume dÒckham (1275-1347)
rationalism of the faith and to the – the Thomist scholastic method
systematization of the doctrine will be imposed as normative in the
whole medieval and modern Gerson (1363-1429). At the council

Catholicism. from Constantinople (1414-1418),
The history of the Catholicism is the superiority of the councils to
marked during this period by the the pope is refused.
“schism of the papacy” (1130-1139: The first attempt of union
Pope Innocent II, antipope Anaclet; between Greeks and Latins after
1154-1177: the antipopes are the schism from 1054 takes place
sustained by Emperor Frederic at the council from Lyon in 1274,
Barbarossa of Germany) and of the the year of Thomas dÀquino`s
assault of the Crusades upon death. The Emperor Michal VIII the
Jerusalem (in 1099 the Frankish Paleologus (who re-conquered
Empire of Jerusalem) and upon Constantinople in 1261) accepts
Constantinople; in 1203-1204 is the confession of faith proposed by
founded the Latin Empire of the Pope Clement IV in 1267. But in
Orient. In the same time take place 1281-1282 the pope
a series of “ecumenical” councils excommunicates the emperor, and
which promulgate not only so the schism is maintained.
disciplinary canons, but also Another convention of union is
canons with a doctrinal character. done at the council of Ferrara–
Thus, the fourth council from Florence (1434-1445), under the
Lateran (1215), dominated by Pope pressure of the Byzantine Emperor
Innocent II (the one who in 1209 John Paleologus. Although there
initiates the crusade against the are signed more unions (with the
Cathars), pronounce himself in Greeks in 1439, with the
favor of coerciveness of annual Armenians in 1439, with the
confession and impartation, for the Jacobites in 1442, with the
doctrine of “transubstantiation” in Maronites and Chaldeans in 1445),
what concerns the Mystery of the these convention had no
Eucharist and for “analogia ontis” consequences. The council from
in what concerns the likeness of Ferrara-Florence proclaims the
being between creature and doctrine of the seven mysteries.
Creator. Convoked to put an end to It is remarkable for this period
the schism of the popes (1379- the protection of the doctrine of
1417) – three popes disputed the faith with the force of the canonical
papal tiara: Gregory III at Rome, law. The collections of canonical
Benedict XIII at Avignon and John texts circulate with a normative
XII at Pisa – the council from value: the “Decree’ of Gratian
Costanzia (1414-1417) condemns (1140), “Liber extra” of Gregory IX
to death, in 1415, the Czech (1234), “Liber sextus” of Boniface
reformer Jan Hus (1369-1415) and VIII (1298), the “Clementines”,
imposes the “appeasement”, published in 1317 (all of them were
choosing a new pope: Martin V compiled in “Codex iuris canonici”,
(1417-1431). The theory about the promulgated by Pope Benedict XV
superiority of the councils upon in 1917).
the pope was in particular The Protestant Reform finds the
sustained by Gallican theologians, Catholicism in full crisis. In its
Pierre dÀilly (1350-1420) and Jean confrontation with the
74
Protestantism (see founded by Dominique de Guzman

PROTESTANTISM), the Catholicism (1170-1221).
uses all the means for maintaining The most impressive
the primate of the pope and the confrontation with the new
authority of the papal curia. Protestant doctrines takes place at
Wycliffe and Jan Hus are the council from Trident, convoked
condemned by the council of in three sessions: 1545-1549,
Costanzia. At 15th of June 1520, 1551-1552 and 1562-1563, under
Pope Leon X issues the bulla the popes: Paul III († 1549) and
“Exurge Domino” through which he Julius III. The council studies all
condemns the doctrine of Martin the great chapters of the Dogmatic
Luther (1483-1546), an (Scripture and Tradition, faith and
Augustinian monk at Erfurt, deeds, the seven Mysteries, the
professor of exegesis at the “transubstantiation”, the Eucharist
University from Wittenberg, who at as sacrifice, the ordination as
31th October 1517 posts the 95 Mystery, the superiority of the pope
thesis about indulgences, starting upon the synods, etc.), to which it
thus the movement of protest gives a scholastic formulation. The
against the abuses of the papal theses are strictly defended
Catholicism. In 1518 Luther is and maintained. The Tridentine
declared “heretic”. Influenced by Catholicism, which is anti-
the great humanist Didier Erasm Protestantism Catholicism,
from Rotterdam (1466-1536), transposed in the concepts of the
Luther, who has a meeting at the Thomism, becomes normative;
Parliament of Augsburg (October, that`s why in 1564 is formed a
1518) with the Dominican Thomas congregation of cardinals assigned
de Vio Cajetan (1459-1534), to watch the correct interpretation
famous commentator of Thomas of the council`s documents, and in
dÀquino, and Philip Melanchton 1566, Pope Pius V, publishes the
(1497-1560), the one who célèbre “Catechism of the Council
composed the “Confession from of Trident”. One of the Jesuit
Augsburg” (1530), accepted by theologians who strongly opposed
Luther, continue the struggle for himself to the Reform in that time
the reform of the Church. In 1540, was Robert Bellarmine (1542-
Pope Paul III institutes “The 1641). In 1622, Pope Gregory XV
Company of Jesus”, the creates the congregation “De
organization of the Jesuits founded Propaganda Fide”, the most
in 1491 by the Spanish officer important missionary organism,
Ignatius of Loyola, to which he which has as target the unbelievers
entrusts the Catholic riposte (infidels), but also Christians:
against the Protestant heresy, the “dissidents”, “schismatics”
so-called “counter-reform”. For (reorganized by Pope Paul VI under
tracking the heretic there existed the name of “Congregation pro
already the “Inquisition”, a tribunal Gentium Evangelisatione or De
created in 1236 by Pope Gregory Propaganda Fide”, through the
IX, entrusted to the order of the constitution “Regimini Ecclesiae”,
“Preachers Brothers” (Dominicans), from 15th July 1967).
Several countries and European Pius IX following with ardor his

capitals cease the relations with ultra-modernist intentions
the Rome`s Church: Henry VIII of convokes in 1868, through the
England in 1533; Geneva, which bulla “Aeterni Patris”, the Council
accepts the Reform in 1536 (the Vatican I (the twentieth
year when Calvin writes The “ecumenical”). Inaugurated in
Christian Institution in Latin December 1869, the council votes
language). In 1559 John Knox in 1870 the constitution “Pastor
preaches the Reform in Scotland. Aeternus”, in which imposes the
The Catholicism reorients itself two Catholic capital dogmas: the
towards East. In 1596, a part of universal primate of the bishop of
the Orthodox hierarchy from Rome and the personal infallibility
Poland unites itself with Rome (the of the pope when he pronounces
“Union from Brest”), and thus is himself “ex cathedra”. The Council
founded the “United Church”. In Vatican I led not only to the
the year 1582, Pope Gregory XIII separation of the Old Catholic
does the reform of the Julian Churches from Rome, but also to
calendar. the establishment of an
During the XVIII century the ecclesiology of juridical and
Catholicism is confronted with the Universalist type. This ultra-
Jansenism (a theological current modernist ecclesiology was favored
which denies the free will, initiated also by the cardinal John Henry
at the beginning of the XVII Newman (1801-1890), an Anglican
century by Cornelius Jansenius, converted to Catholicism, who,
bishop of Ypres). In the XIX under the influence of the
century the Catholicism Movement from Oxford, launched
experiences the so-called crisis of in the years 1830-1833 (Pusey),
the modernism, caused by the writes in 1854 an “Essay about
conflict between faith and the development”, into which he
modern scientific spirit. Although a speaks about the organic evolution
series of writers and theologians of the dogmas, under the infallible
insist to be the Church updated authority of the pope. This was
with the ideas of the époque despite de fact that a German
(Lamennais, 1782-1854 and Catholic theologian, J. A. Moehler
Lacordaire, 1802-1861), though in (1786-1838), formulated an
1864 Pope Pius XI (1846-1878) ecclesiology very close to the
publishes the encyclical “Quanta traditional synodial spirit.
Cura” to which he adds the In 1879 Pope Leon XIII (1878-
“Syllabus”: the list of the 1903) recommends the Thomism
condemned modern heresies. The as mandatory scholastic method
same pope arrogates the right, in for the interpretation of the
1854, to propose as dogma of faith doctrine. The same pope rejects the
the teaching about the validity of the Anglican ordinations
“Immaculate Conception” of Virgin through the bulla “Apostolicae
Mary and thus he provokes the Curae” (1896), published in 1891
dispute about the “pontifical “Rerum Novarum”, within which he
infallibility”. pronounces with caution about the
76
social ideas of the time, by doing the same time take place, between
the apology of the individual the year 1924-1926, the
property and of the division of the conversations from Malines (Lord
social classes, and in 1894, in the Halifax, abbot Portale and Cardinal
encyclical “Orientalium” he Mercier) and the efforts of abbot
proposes the dialogue with the Couturier for a spiritual
Orthodox churches. The same ecumenism, of the prayer (1933).
social doctrine will be propose by In the context of the ecumenical
Pius IX in “Quadragesimo Anno” movement, initiated by the
(1931), resumed by Pope John Paul missionary conference from
II in “Centesimus Annus” (1991). Edinburg (1910), Yves Congar
To definitively condemn the publishes a reference book,
“modernism”, Pope Pius X Chretiens désunis, in 1937.
publishes in 1907 “Pascendi Facing a society in continuous
Dominici Gregis”, already change, because of the
repressed by the Saint Office in the technological and social revolution,
decree “Lamentabili”, from the the Catholicism raises the question
same year. Continuing to have the of his pastoral and cultural
same attitude of mistrust, Pius XI adaptation. In this context, Pope
condemns the ecumenical John XIII (1958-1963), announces
movement in 1928, through the at 25th of January 1959 the Second
encyclical “Mortalium Animos” into Vatican Council, which he places it
which is exposed the theory of under the slogan of an
“turning back to Rome”. In 1950 is “aggiornamento”. After he issues
promulgated the dogma about the two important encyclicals about
ascension of the Virgin Mary with this theme: “Ad Petri Cathedram”
the body to heavens. (1959) and “Mater et Magistra”
The necessity of a changing of (1961), the pope open the Council
the method is felt though more and at 11th of October 1962, which
more. Pope Pius XII encourages a holds four sessions, and ends at 8th
renewal in the Biblical studies of December 1965, Pope John
(“Divino Aflante Spiritu”, 1943), dying at 3th of June 1963. Pope
ecclesiological (Mystici Corporis”, Paul VI, after his first Encyclical,
1943), and liturgical (“Mediator “Ecclesiam Suam” (1964),
Dei”, 1947). Otherwise, it is the promulgates four constitutions
époque when a few great theologian adopted by the Council Vatican II:
philosophers appear: Teilhard de two dogmatic: “Lumen Gentium”
Chardin (1881-1905), who want a (about the Church) and “Dei
religion adapted to the evolution, Verbum” (about the divine
M. J. Scheeben, Jean Daniélou revelation); two pastoral:
(1905-1974), Henry de Lubac, Yves “Sacrosanctum Concilium” (about
de Montscheuil, Yves Congar, Hans the liturgy) and “Gaudium et Spés”
Urs von Balthasar. Amond the (about the church in the current
Catholic philosophers the most world). Two decrees, out of the nine
renown are: Pierre Laberthonnière ones, are more interesting for the
(1860-1932), Etienne Gilson, reports between Catholicism and
Jacque Maritain (a neo-Thomist), Orthodoxy: one about ecumenism –
Gabriel Marcel – existentialist. In “Unitatis Redintegration (November
1964), which consecrates a chapter the experience of the “basic

to the Eastern Churches, and communities”. It was expressed by
another one, about the Eastern Gustavo Gutierez (Peru), Leonard
Churches united with Rome – Bolf (Brazil), Huan Luis Segundo
“Orientalium Ecclesiarum”. (Uruguay), Sergios Torres (Chile).
The most part of the observers All of them entered in conflict with
consider the Council Vatican II as a the Congregation for Doctrine of
pastoral council, though its Vatican.
theological contribution is not An exhaustive comparison
without importance. Among others, between Catholicism and Orthodoxy
it seems that three great traditional cannot be done here. Although, one
Orthodox ideas have been can say that, on universal plan, the
recuperated in a new perspective: Eastern Church is the one which
the synodality, as method for played, in the first millennium of
representing the tradition and of the Christian era, the primordial
presenting the doctrine, the role in forming the doctrine. Not
catholicity – imperfect but real – of only that the truly ecumenical
the local church, the Episcopal synods were initiated and
collegiality. A big part of the organized by East, but the
contemporary Catholic theologians fundamental dogmas of the
wants to see that the ecclesiology Christendom have been elaborated
of Council Vatican II is different in the terms of the Eastern
from the one of the Council Vatican Fathers. Although the Latin
I. Some of them take advantage of Church possesses illustrious
declarations or allusions from the Fathers and writers, Rome cannot
conciliar documents to do a general be compared with the great
criticism to the traditional Christian centers: Antioch,
Catholicism. In this post-conciliar Alexandria, Ephesus, Edessa,
theological unrest are engaged Caesarea, and Carthage. The
theologians like: Edward theological contribution of the
Schillebeck, Karl Rahner, Hans popes or of the papal legates to the
Küng, Cardinal Leo Suenens, ecumenical synods is palliative.
Joseph Ratzinger, Jean Tillard, and Politically and culturally separated,
Emanuel Lanne. the two parts of the Christian world
On one hand has been criticized have different perspectives: the
the conception about power and East has a conciliar attitude and it
authority within Church (Hans is preoccupied for preserving the
Küng); on the other hand, has been continuity with the Orthodox
denounced the social doctrine tradition; the West aims the
which doesn`t stimulate the social centralization of the Church and
and political engagement of the the expansion of the authority of
Church against poverty, the pope, and that`s why easily
exploitation of humans, and accepts the accumulation of “new
oppression. This was the basic traditions”. Therefore, since IX
theme of the “theology of century, have been circulating in
liberation”, a new method for doing East, lists with the “Latin
theology, which is inspired from innovations” or the “papal
78
dogmas”. In his encyclical towards is the first one from the five equal
the Eastern patriarch (867), patriarchs, “primus interpares”,
Photius mentions among others: but being rejected its divine right of
“Filioque”, the use of the intervening in the life of the local
unleavened bread to Eucharist, churches, though in certain cases,
and the celibate of the priests. At the patriarch, like also the
the request of Photius, bishop emperor, makes appeal to the
John of Ochrid prepares a letter pope. These doctrinal differences
towards bishop John of Trani, in will be remembered by Orthodox
which he enumerates the customs both with the occasion of the
introduced by Latins, which unionist synods (under the
contravene to the apostolic pressure of the Byzantine
tradition: the use of unleavened emperors, the Greek Orthodox
bread as matter for Eucharist, accept to discuss the “Filioque”
eating meat and “suppressing” doctrine at the council from Lyon
Halleluiah in the Great Fasting, the in 1274, and to subscribe to the
fasting of Saturday. After the act of formula ” Ex Padre, per Filium”,
excommunication from 1054, the proposed later by the council from
patriarch Michael Cerularius, in a Florence – 1438-1439), and also
letter towards patriarch Peter of with the occasion of the attempts
Antioch, mentions as Latin errors: to unite with Rome (Brest 1595). In
the adding “Filioque”, the celibate, the “Encyclical of the Eastern
the absence of the veneration of the Patriarchs” from 1848, they are not
saints, and he asks himself why only enumerated in detail but also
the name of the pope is still categorically rejected.
preserved in diptychs. In his Yves M. J. – Congar enumerates
answer the Antiochian patriarch five main differences, regarding the
makes a difference between the doctrine, between Orthodox and
essential teachings, unanimous Catholics, but he considers that
and mandatory, and diverse, local none of them has a radical sense.
traditions (azyme), what it means These differences are: 1) “Filioque”;
that he accepts a unity in diversity. 2) the pope`s primate upon the
After IX century, the Byzantine universal church and the pope`s
lists of Latin innovations comprise infallibility; 3) the sacramental
among others: the Baptism doctrine, especially the indelible
through spreading with water, the character of the ordination and of
Eucharistic matter, “Filioque”, and the anointment, the nature of
the pope`s primate. There are wedding ceremony and the
brought two main accusations: the Eucharistic consecration through
introduction of doctrinal and epiclesis; 4) the without-blemish-
liturgical innovations, and the conception of Virgin Mary
exercising of the primate of the (meanwhile, in 1950, it is added a
bishop from Rome in a centralized new dogma of ascension to heavens
sense, which denotes an anti- with the body of Virgin Mary); 5)
synodial conception, unknown the teaching about purgatory and
within the Church. The Roman the particular judgment. Congar is
primate is recognized, of course, in convinced that these oppositions
the sense that the bishop of Rome can be seriously reduced to the
limit of a legit diversity, but he - necessity of imposing with the

recognizes that “in the current force of the canonical law the
state, the primate and the acceptance of the dogma, from
infallibility of the pope are where the impression that the
irreducible points of opposition”. dogma does not need the
Indeed, after the Council of “reception” of the church:
Vatican II, that vigorously affirmed - unity and centralization
that the pope`s primate is an through the juridical structure of
indispensable structure to the the Church, and not through
unity of the universal church, one consensus and synodality.
can clearly see that what is at
stake it is not a simple doctrinal Bibliography: Pierre Batillol,
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resumed thus, even if some of 1938 (coll. Unam Sanctam 3); Yves
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longer the rigidity from the past: Principes dùn “Oecumenisme”
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faith, in such a manner, that a 1937; Idem, Lècclésiologie du haut
distinction between the dogma of Moyen-Age, Paris, Edition du Cerf,
the church and the personal 1968; Idem, Chrétiens en dialogue,
theology becomes impossible; Cerf, Paris, 1964; Friedrich Heiler,
- introducing in the formulation Die Katolische Kirche des Ostens
of the dogmas of some und Westens, München Reinhardt,
metaphysical and scholastic 2 volumes, 1937-1941; J. B.
concepts, characteristic to a Duroselle, Histoire du catholicisme,
particular philosophical school; Presses universitaires de France,
- continuous “development” of Paris, 1949; Jean Meyendorff,
the tradition in new dogmas; for Orthodoxie et Catholicité, Paris,
instance, the affirmation that, for Edition du Seuil, 1965; Jaroslav
salvation, it is necessary the Pelikan, The Riddle of Roman
obedience to the Roman Pontiff Catholicism, Abingdon Press, New
(Pope Boniface VIII, Bulla Unam York Nashville, 1959; Jean
Sanctum, 1302); Danielou, Jean Honoré, Paul
- instituting an infallible Pouupard, Le catholocisme, hier-
magisterium that pronounces itself demain, Paris, Buchet/Chartel,
“ex cathedra”, at universal level, 1974; Charles Wechenheim, La
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church; universitaires, Paris (coll. Que sais-
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je?); P. L`Hullier, Les sacrements, CHRISTOLOGICAL HERESIES).

ponts our murs entre lÒrthodoxie et Condemning the teaching of
Rome, in MEPREO, 51, 1965; a. Eutychios, a monk from
Argyriau, Remarques sous quelques Constantinople, who sustained
listes grecques enumèrant les that, after the hypostatic union,
heresies latines, in “Byzantinische Christ has only one nature (monos
Forschungen”, Amsterdam, IV physis), the godlike one, the synod
(1972), p. 9-31; T. M. Popescu, The affirms that Jesus is a true man, of
Encyclical of Patriarch Photius one nature with the people (see
towards the Oriental Patriarchs HOMOOUSIOS) according to the
(867), in “Theological Studies”, I humanity. He has a rational soul
(1930), no. 2, p. 56-76; D. Popescu, and a body born from Virgin Mary,
The Roman Catholic Ecclesiology “in everything according to our
According to the Documents of the likeness, except the sin” (Hebrews:
Council Vatican II and Its Echoes in 4: 15). Condemning the
the Contemporary Theology Nestorianism, the synod affirms
(doctoral thesis), in “The that Christ is known in two
Orthodoxy”, XXIV (1972), no. 3, p. natures (dio physein), being true
325-457; Cezar Vasiliu, The God and true man, but not in two
Relations between Roman Catholic persons (prosopa). He is truly One,
Church and the Orthodox Church His subject being the hypostasis
since the Announcing of the Council Himself of the Word of the eternal
Vatican II (January 1959) to God. So, the Word of God, the Only
December 1970 (doctoral thesis), in One Begotten, is recognized in two
“The Orthodoxy” XVIII (1976), no. natures (dio physein),
1, p. 51-198; Conférence de hypostatically united, without
évôques de France, Catéchisme mixing the natures (asinkitos),
pour adultes, Paris, 1991; René without their changing (antreptos),
Laurentin, Lènjeu du Synode suite without their division in two
du Council, Edition du Seuil, Paris, categories (adiairetos), without
1967. their separation (achoristos), in
only one person (prosopon) and
CHALCEDON [The hypostasis (hypostasis).
Christological dogma from…]. The The Christology from Chalcedon
IV Ecumenical Synod, which was constitutes a decisive step in
held in 451 at Chalcedon, a city in developing the Christian theology
Bithynia, near to Constantinople, at universal level, the three schools
at the summoning of the Emperor of theology from that time –
Marcian (450-457), in the presence Alexandria, Antioch and Rome –
of ca. 350 bishops and of four being represented and in total
papal delegates, wanting to agreement.
reaffirm the Nicaea-Constantinople The Chalcedon uses the word
Creed, it is confronted with the “hypostasis” with the meaning of
problem of the correct person (or personality), of subject
interpretation of the Christological into whom the united natures
doctrine, in front of two big subsist, not in the sense of
heresies: the Monophysitism and substance, as it is used by Nicaea.
the Nestorianism (see The hypostasis is divine and
unique, is the person of the Son of Saint Cyril of Alexandria,

Himself, and not the human “self”, Publishing House of the
as the Antiochian theology Metropolitan of Banat, Timisoara,
affirmed. “Phisis” indicated the 1973, p. 18-39; Metropolitan
substance, the reality or the Methodius of Axum, The
nature, therefore the difference. Christology of the Ecumenical
The properties (idiotétos) of each Synods, in “Eklesiastikos Pharos”,
nature are preserved and converge 58 (1976), p. 148-163; René Marlé,
in a sole person. The synod accepts Chalcedoine réinterrogé, in “Revue
the twelve anathemas of Saint de Sciences Religieuses”, 65 (1967),
Cyril, fires the Patriarch Dioscoros p. 15-44; Teodor M. Popescu, The
of Alexandria, who at the synod Historical Importance of the
from Ephesus from 449, forcedly Ecumenical Synod IV, in “The
rehabilitated Eutychios. The synod Orthodoxy”, III (1951), no. 2-3, p.
adopted a decree through which 188-294; I. Rămureanu, The
confirms the Creed from Nicaea, Historical Event before and after the
including the new Christological Synod of Chalcedon, in “Theological
formula (and not the one suggested Studies”, XXII (1970), no. 3-4, p.
by Pope Leon I in a letter towards 179-211.
the bishop Flavian).
Through the canon 28, the CHARISMA [Greek: charisma,
synod recognizes to the Latin: charismata = gifts]: besides
Constantinople, the “new Rome”, the sacerdotal ministrations, which
the same privileges as to the chair form the hierarchical, organized
from Rome, having the second rank according to an order (taxis)
after Rome, in the order of the through ordination (I Timothy: 4:
Churches, as otherwise decided the 14; I Peter: 4: 10), within the body
Ecumenical Synod II of the Church there are gifts,
(Constantinople, 381), in the canon vocations or faculties, which are
2. Also the synod raises the chair personally shared by the Holy
from Jerusalem at the rank of Spirit (Romans: 11: 29). In the life
Patriarchy (see PENTARCHY). of the community from Corinth (I
Corinthians, chapter 12) an
Bibliography: Francis Dvornik, essential place is occupied by the
Histoire des Conciles, Edition du charismatic ones. To Paul, the
Seuil, Paris, 1962; René Metz, charismas have a great role in the
Histoire des conciles, Presses building of the Body. Thus, the
universitaires de France, Paris, Church is built not only through
1968; K. Sarkissian, The Council of the religious services of the bishop
Chalcedon and the Armenian and of the priest, but also through
Church, New York, second edition, the believers` charismas. Besides
1975: Priest Professor PhD the plurality of the priestly
Academician Dumitru Stăniloae, religious services, the Ghost gives a
The Christology of the Synods, in variety of personal gifts and virtues
“The Orthodoxy”, XXVI (1974), no. (“We have diverse gifts, charismas,
4, p. 573-580; Timotei Traian according to the grace given to us”
Seviciu, The Christological Doctrine – Romans: 12: 6), which are
82
exercised within the Church: charismatic vocations, each one

“According to the charisma received according to its order, have a
by everyone, use it towards the common responsibility in the life of
benefit of everybody, like good the Church. The Church has the
stewards of the many kinds grace duty to keep lit the gifts and the
of God” (I Peter: 4: 10). callings of the Holy Ghost: “Do not
The Church is a body formed by quench the Ghost” (I
diverse limbs which have diverse Thessalonians: 5: 19).
ministrations and which work
together (I Corinthians: 12: 14). In Bibliography: E. A.
fact, any ministration is based on a Spephanou, The Charismata in the
charisma received in the Holy Early Church`s Fathers, in “The
Mysteries, because the Church is Greek Orthodox Theological
founded in the Holy Ghost (I Review”, no. 21 (1976), p. 125-146;
Corinthians: 14: 35). But not all Olivier Clement, LÈglise Orthodoxe
the ministrations have a sacerdotal et le movement charismatique
consecration and are received contemporain, in “la Tribune
through ordination. The Familiale” (Paris), no. 149, 1974, p.
charismatic variations form “the 2-3; Marc-Antoine Costa de
universal priesthood” of the Beauregard, LÈglise eucharistique,
believers, state obtained in the charismatique, loc ale, in “Présence
mystery of the Anointment. They Orthodoxe”, no. 29, 1975; Valeriu
vary according to the needs of the Dărgușin, The Charismas in the Life
community. There is not a of the Early Church, in “Theological
complete list of the charismatic Studies), XLI (1989), no. 5-6, p. 50-
ministrations, neither an absolute 62.
definition of these ones (Romans:
12: 6-8). There are through CHRISM-ANOINTMENT [Greek:
numerous witnesses about the to miron hrisma, Latin: unctio]: the
diverse forms of the charismas in Mystery of the impartation of the
the early community: apostles and gifts and of the charismas of the
prophets (Ephesians: 2: 20; 3: 5); Holy Ghost, done by invoking the
bishops and deacons (Philippians: Holy Ghost and anointing with the
1: 1); teachers, shepherds and Holy Chrism, through the newly
evangelists (Romans: 12: 4-8; baptized one is sealed as “priest”
Ephesians: 4: 11); healers (I and “king” in the universal
Corinthians: 12: 28-31); prophets (I priesthood of the Church (Joel: 2:
Thessalonians: 5: 20). 28; Acts: 2: 17). The anointment
The charismatic dimension of with chrism it has its origin into the
the Church is better observed in descend of the Holy Ghost upon
the liturgy, which coordinates, Jesus at His Baptism in Jordan; it
makes dynamic and uses a great was administrated in the early
variety of ministrations and Church through the laying on of
charismas: celebrants, lectors of hands (Acts: 8: 17; 19: 6) – known
the Bible, catechumens, prophets for a while under the name of
who denounce the injustice, “anointment” – and it is committed
ministrants to agapes, etc. Both in the frame of the Liturgy being
the priestly ministrations and the preceded by Baptism and
succeeded by Eucharist, as integral administrated for the second time

part of the Initiation Mysteries, only to the heretics (see
which form a sole sacramental act. INDELEBLE and MYSTERIES).
The Canon 48 of the Synod from
Laodicea (364) provides that, after Bibliography: Saint Cyril of
baptism, the enlightened one to be Jerusalem, The Mystagogical
“Anointed with Chrism” and made Catechesis, III, 1-7, cited
partaker to the Holy Mysteries. translation, p. 63-67; N. Cabasila,
Cyril of Jerusalem (which cites in The Life into Christ, the third book,
the support of these Mysteries: I 1-7, cited translation, p. 103-112;
John: 2: 20, 27; I Corinthians: 2: Anca Manolache, The Holy Mystery
12; Acts: 10: 38) considers that of the Anointment with Chrism, in
only through the heavenly “The Voice of the Church”, no. 9-12
anointment of the Holy Ghost, / 1978.
namely by becoming “anointed” or
“christs”, the believers are truly CHRISM-UNCTION [Greek:
“Christians”. “Now you have evhelaion (from evlehi = prayer +
become christs, through the laying elaion = oil) = the blessing of the
of the seal of the Holy Ghost and oil]: the Mystery in which the one
you have received everything that who is sick, through anointing him
was prefigured, for you are “icons with sanctified oil and invoking the
of Christ” (The Mystagogical Holy Ghost by the priests, he
Catechesis, III, 1-5, cited receives the healing of the body
translation, p. 63-66). and the forgiveness of the soul. A
The anointment with chrism is direct reference about this Mystery
the Mystery by excellence of the can be found in the epistle of Saint
Holy Ghost, the Sanctifier, the One James: 5: 14-15: “Is there
Who seals with the holiness of somebody ill among you? Let him
Christ (II Corinthians: 1: 21-22). It call the priests of the Church and
means not only the holiness of the let them pray for him, anointing
body, through the anointment with him with oil, in the name of the
the Holy Chrism, consecrated by Lord. And the prayer of the faith
the local bishop, for in this way the will heal save the ill one and the
Christian to become “good Lord will raise him up, and if he
fragrance of Christ” (II Corinthians: would have committed sins they
2: 15) and to resist against all the will be forgiven to him”. One of the
powers of the enemy (Philippians: messianic ministrations of Christ is
4: 13), by being dressed up in the the thaumaturgic one, like it comes
armor of the Ghost, but the out from the seven evangelical
anointment with the chrism is periscopes which are read at the
accompanied by the receiving of a Mystery of the unction (Luke: 5: 25-
personal gift of the Holy Ghost (I 37; 19: 1-10; Matthew: 10: 1, 5-8;
Corinthians: chapter 12), making 8: 14-23; 25: 1-13; 15: 21-28; 9: 9-
out of the Church a charismatic 13). The priests continue in the
body. The “seal of the Holy Ghost” Church the ministration which
being indelible, the Anointment Christ entrusted to His apostles:
with Chrism has been “And going, they (the twelve) were
84
preaching the repentance. And c) Seven prayers for blessing the

they cast out demons and anointed oil, accompanied by the same
with oil many sick ones and healed number of touching of the sick one
them” (mark: 6: 12-13). The by the priests (seven or only three),
mystery of the healing through towards healthy and deliverance of
prayer and anointment must not all illnesses. The oil is the symbol
be confounded with the charisma of the godlike mercy (Luke: 10: 33-
of the healings (I Corinthians: 12: 34), of joy and of holiness: “For You
28). The healing of the body is one did not want to clean us through
of the anticipated signs of the blood, but You have taken in the
Kingdom of God: “The power of the sanctified oil the image of the
Lord will be shown in healings” Cross”. “Seven prayers,
(Luke: 5: 17). anointments and priests” it means
The unction comprises few main the plenitude of the Church, which
elements: just like an organism it feels the
a) The repentance, for the sufferance, the infirmity and the
forgiveness of the sins stays at the helplessness of a limb: “If a limb
origin of the healing of the suffers, all the limbs suffer
sickness. The sin and the together” (I Corinthians: 12: 26).
sufferance go together, like the soul The priests are praying not only for
and the body is inseparable in the the healing of the soul and of the
human nature: “What is easier? To body and for cleanness and
say: forgiven are your sins, or to removal of all the passion and
say: rise yourself up and walk? helplessness and illness, and of the
And for you to know that the Son whole bodily and spiritual
of Man has on earth the power to defilement”, but especially for the
forgive the sins, He said to the man reintegration of the sick one into
with palsy: Rise up, take your bed the body of the Church: “Gift him
and walk to your house” (Luke: 5: healthy and whole to Your Church,
23-24). To die to the sin through to be well pleasant to You and to be
repentance it means to restore the him doing Your will”.
articulation which stays at the root The Mystery of the unction is
of the life and of the human. given to any sick one for healing, in
b) The reading of the seven case of sufferance and at any age.
biblical pericopes, from Apostles In the Oriental tradition, it is not a
and Gospels, which it means that preparation for death (“extrema
the healing act is not a medical unction”) and neither is given in
intervention or a miraculous the last moments of the life (“in
healing, but an act of compassion articulo morti”), without the hope
of Christ, “the physician of the of healing. The Kingdom of God is
souls and of the bodies”, the One the eternal life, and that`s why the
Who bears without pain our regeneration of the human is a sign
helplessness, with Whose wound of the Kingdom. The physical
all of us have been healed”. “For sufferance must be healed through
like Your glory is, so is also Your medical treatment, but when the
mercy”, that`s why He commanded articulation between body and soul
to us to forgive for seventy times is touched, and then only an act of
seven to the ones who fall into sins. “godlike anointment”, in a
mysterious way, can restore this Be You the healer of this servant
wound. Even the physical fulness of Yours (Name of the ill one);
is not restored through working the rise him from the bed of the pain
Mystery of the unction, the and from the bedding of the
articulation which keeps the man tormenting. Gift him healthy and
in the eternal existence is whole to Your Church, to be him
strengthened with the grace of well pleasant to You and to be
God. That`s why, the Mystery of him doing Your will.
the unction is one the anticipated For to You is due to have
“signs” of the resurrection and of mercy on us and to save us, our
the Kingdom of God, the believer God, and to You we raise glory,
having in his bodily and spiritual to the Father and to the Son
senses, even from this life, a and to the Holy Ghost, now and
foretasting of the future restoration ever and forever. Amen”
and immortality. The human body (Euchologion, edition from 1971,
is the body assumed by the Son of p. 113).
God, and that`s why it will be
imparted b y the same state in the Bibliography: The Dogmatic
end. In this sense, the unction is and Symbolic Theology, edition
the Mystery of the hope in the from 1958, volume II, The Mystery
promises of the Kingdom of God. It of the Unction, p. 922-929; Frank
shows especially the value of the Gavin, cited work, chapter
body, destined to be extolled Unction, p. 386-393; N. Grosu, The
through the participation according Mystery of the Holy Unction, in
to the grace to the deified body of “The Orthodoxy”, XXXI (1979), no.
Christ. 3-4, p. 553-561; Priest Professor
“Master All Keeper, holy PhD Academician Dumitru
Emperor, the One Who punishes Stăniloae, The Orthodox Dogmatic
and does not kill, Who Theology, cited edition, volume III,
strengthens the helpless ones p. 202-208; Vasile Răducă, The
and rises the fallen ones; the Mystery of the Holy Unction, in
One Who eases the bodily “The “Romanian Orthodox
torments of the people, we pray Church”, CVII (1989), no. 7-10, p.
You, our God, to bring Your 175-189.
mercy upon this oil and upon the
ones who are anointed from it in CHRISTIAN-CHRISTENDOM
Your name, to be them towards [Greek: hristianos, hristianosmos;
the healing of the soul and of the Latin: christianus, christianismus].
body and towards cleanness and The name Christians attributed to
removal of all the passion and of the disciples of Christ appears
all helplessness and illness and immediately after the resurrection,
of all the bodily and spiritual for the first time in Antioch: “For
defilement. So, God, send from the first time, to the disciples was
heavens Your healing power; given the name Christians in
touch the body, appease its Antioch” (Acts: 11: 26). Christian
fever, ease its sufferance and designates the ones who convert
banish all the hidden sickness. themselves to the religion of Christ
86
(Acts: 26: 28), and the ones who understood and live in another
suffer for Christ (I Peter: 4: 16). mode than the one proposed by the
Ignatius of Antioch uses the name religious authorities of His time.
of Christendom (hristianismos) to Even more, He Himself reveals in
designate the teaching of Christ in His life and example, the way, the
comparison with the Judaism truth and the life (John: 14: 6),
(Epistles: Towards Magnessians, X, which lead to God. Being Christian
1 and 3; Towards Romans, III, 1; it means to confess that Jesus is
Towards Philadelphians, VI, 1; Christ, the Savior of the world. But
according to The Martyrdom of this is not enough. Being Christian
Polycarp, X, 1). In the first place it means participating to the life
the Christendom is not a and to the sufferance of Jesus,
philosophical speculation about having the force to follow Him on
the science and the existence of His way, and having the courage to
God, but the faith in God, namely proclaim Him publically. Being
that vision and rule of life revealed Christian it means to change the
in what said and did Jesus Christ, life into a new existence according
the Son of God (I John: 5: 5), on to the image of Jesus Christ.
earth. The Christendom is based In the New Testament there is
on revelator events and objective, not found a plan to constitute the
universal teachings, which were Christendom as a “Christian
taught and lived by Jesus Christ, society”, parallel or superposed to
the Embodied Word of God. The the state, neither as a particular
personal approach of these philosophical and religious system.
constitutive elements it is the The Christian community appears
essential condition of being disciple like “ekklesia laos tou Theou”, the
and witness of Christ in the bosom assembly of the ones called by God,
of a disciplined community. united by the same faith, love and
Christendom has in its center a hope, into which and through
theological question about the which the Living God penetrates in
actuality of the salvation: What to the real life of the people for
do myself to be saved? How to removing them into another order
inherit me the eternal life? This of existence. The Church has its
problem hangs on the present origin in the initiative and in the
human existence and it has been calling of God, and it is no
asked from the beginning of the invented, it is not created as a
mankind. History becomes in this voluntary public association. Of
way the history of the men`s course that this implies a
salvation. Jesus, in His preaching theological reference, given into the
and mission, He refers Himself to deeds of God during history,
an answer which was given to this starting with the embodiment, the
question in the period anterior to death and the resurrection of His
His coming, in the frame of the Old Son, and culminating with the
Testament. To Him the rule sending of His Holy Ghost into the
proposed by the rule of life world, at Pentecost. That`s why, at
proposed by the Law given through the beginning, not any assembly of
Moses (Exodus: 20: 2-17; believers or social meeting was
Deuteronomy: 5: 6-21) must be called church. Thus the Christian
community appears in history as (Clement the Alexandrine, in

having a unique identity, built “Stromata”, Origen (184-254, in
according to the model which “Contra Celsum”).
Jesus Christ Himself has The more the Christianity was
instituted. This is the great penetrating in the intellectual
historical surprise which this world, the more the problems:
human generation “has created”, which are the presuppositions of
which brings “a new way of life”, the Christian faith; how the Gospel
unknown before, of which reminds is communicated through the
the Epistle towards Diognetus (ca. language, ideas and the literature
124). But just this specific imprint of the époque – were leading to the
created difficulties for the necessity of a cultural
accommodation of the Christendom missionarism. The patristic
in different cultural, social and theology shows very clearly that
political situations during history. there existed a critic assimilation of
The post-Apostolic and Patristic the philosophical language and
Church had tough to find a frame notions (especially out of Platonism
of existence inside Roman Empire, and neo-Platonism), and this
which, at its turn could not deny happened after were submitted to a
the reality and the historical severe discernment the
importance or the Christian metaphysical bases themselves of
religion. Placing Christendom in the antique philosophical systems.
this environment was not easy, In this process the Christendom is
because it presupposes a multiple preoccupied with the philosophies
confrontation; with the religious not so much as metaphysical
polytheism and with the errors, but rather as
philosophy of the time, with the epistemological errors, because the
Judaism which concentrated itself faith it meant illumination,
around the temple of Jerusalem, knowing through revelation. Also,
and with the institution and with being given the fact that many
the political structures which were Greek and Roman philosophers
sustaining the empire. In what were attracted to Christian faith
regards the attitude towards the (Justin, Pantem and others), the
Greek-Roman culture, are known philosophy reconsiders its own
more apologetic tendencies: one positions towards the Christian
militant and radical adopted by the religion (for instance Julian the
first apologists, who pose the Apostate in “Contra Gallilaeos”).
report between Christendom and Despite to the fact that the
paganism in terms of total Church did not intend to convert
discontinuity (Atenagoras); another the Roman Empire, neither to
one, defensive, but opened to the transform it in “corpus
values of the philosophy of the christianorum”, though the Roman
antique culture (Theophilus of emperors support the paganism
Antioch, Justin and Basil of and to not hesitate to take actions
Caesarea); and another one which for impeding the development of
tries formulating the Christendom the Christendom. At the beginning,
in terms of “Christian philosophy” there does not exist a politic of
88
persecution of the Christian; but, protection. At its turn the Church

starting with the emperor Domitian declares Constantine “equal to the
(81-96) and Trajan (98-117), apostles”, and the name of the
continuing with Decius (250-251) emperor appears on the Church`s
and Valerian (257-260), and ending lists of remembrance.
with Diocletian (284-305), the In these conditions and in this
situation aggravates, though the period (centuries IV-VIII) was
loyalty of the Christians to the clarified also the report between
civilian authorities remains Church and state, which can be
exemplary. Perplexed by the defined as a “symphonic” one, in
resistance to the sacrifice of the the sense that an institution
Christian (according to Tertullian’s cannot be conceived without
expression, the blood of the another, they existing as two
Christian is the seed of the complementary entities, impossible
Christendom), the emperors change to be separated. It is the theory of
the edicts of persecution in edicts Emperor Justinian (518-656),
of tolerance. based on the recognition of the
The systematic persecution “diarchy”, of the double authority –
which intended definitive the emperor`s one and the
liquidation of the Christendom (the patriarch`s one.
great persecution of Diocletian in In the virtues of this
303) already cease under Galerius. “symphony” the emperor, who had
After his meeting with Licinius, at to profess the Orthodox creed,
Milan (313), Emperor Constantine, accepted to receive the crown from
who remains his entire life the hand of the Patriarch of
“pontifex maximus” adopts Constantinople, during a religious
legislation favorable to Christendom ceremony in the Saint Sophia
(the freedom of the public cult; Church. Of course he was not
Sunday is recognized a day of crowned as chief of the Church,
repose; the Church obtains the and the patriarch couldn`t crown a
right of having properties and of heretic emperor, the Orthodox
receiving donations, etc.), founding confession being mandatory for
after a “Christian” empire for which detaining the imperial office. On
the “second Rome” is built: one hand, in the virtues of the
Constantinople – the city of same “symphony”, the Byzantine
Constantine, which he invests with emperors convoked the ecumenical
universal political and churchly synods and promulgated “edicts of
authority, “ecumenical”. Due to faith”, against the heresies which
Constantine and after to constituted a danger not only to
Theodosius I, after 381, the Roman the Orthodoxy of the faith, but also
Empire not only was moved in to the unity of the empire. So is
Orient, but it fundamentally explicated the Emperor Zenon`s
changed its structure and its “Henoticon” (474-491), an edict of
character. Christendom is union, published in 482 with the
recognized in 381 as official intention to reconcile the Orthodox
religion of the empire, the Church believers with the Monophysite,
being included in the political separated after the ecumenical
structure of the state, enjoying its synod from Chalcedon (451) and
“Ektesis”, promulgated by Emperor

Heraclius in 638, in which he “The Christians do not differ
proposes the Monothelitism as a from the rest of the people neither
doctrine of reconciliation. Both by country, nor by language, or by
attempts failed, the proposed customs. The Christians do not live
doctrines being rejected by both in their own cities, do not speak
sides. some different language, and
Of course this “symphony” neither they practice a strange way
cannot be described but in a of life. The teaching that they have
general sense and cannot be isn`t a discovery of the mind or of
considered an ideal Christian the human cogitation, neither they
social system, because it had a adhere to a human teaching as
unequal and full of tensions other do. They spend their life in
evolution. It was rather an any city, Greek or foreigner, as to
“instable and dynamic polarity”. everyone it has been destined by
Even more, in some époques the his fate, following the local natural
Church suffered because of its habit in what concerns the clothing,
alliance with the Byzantine state. the food, and other states. Although
For instance, in the iconoclastic they live at home in the countries
dispute from the VIII-IX centuries` where they were born, they behave
dispute, the Byzantine emperors like strangers. They participate to
demanded to exercise a doctrinal everything as citizens but they
authority. As it is known, against suffer everybody and everything
the iconoclastic emperor the monks like strangers… Like all the people
fought fiercely. The “symphony” they marry and give birth to
though remains a fundamental children, but they do not reject the
characteristic of the canonical born ones. Any Christian can freely
tradition of this period, in the share the table of somebody else
Oriental part of the empire. (the but they never sleep in a common
“symphony” is different from the bed. Although they live into the
medieval Caesar-Pope-ism from the body they do not live according to
Western Church and from the the body. They live on earth but
theory of “separation”, imposed in their citizenship is heavenly. They
the modern époque). obey to the decided laws but in
their private life they are above
The statistic of the Christians laws. They love all the people but
(1990): they are persecuted by all people.
They are misunderstood and
Roman-Catholic 995780000 condemned, but suffering death
Protestants 363290000 they are awakened to life. They are
Orthodox 166942000 poor, but they make others rich;
Anglicans 72980300 they are deprived of anything but
Other 159785700 they have everything. They are
denominations dishonored, but they are though
Total 1758778000 glorified in their abasement; they
(According to the Encyclopedia are blasphemed but redeemed.
Britannica, Book Year 1991). They reward the calumny with
90
blessing, and the insult with natures and the unique Person of
delicacy. For the good they do they Christ, which in its definitive form
are punished like they would be was elaborated by the ecumenical
bad, and when they are synods (especially by I, IV and VI)
condemned, they rejoice themselves through the synthesis of the data
like some who would give life. They from the New Testament and the
are punished by Jews as some patristic theology. In the same
heretics, and persecuted by period was also elaborated the
Hellenes, though the ones who do Christological vocabulary: person,
evil to them cannot explain the the hypostatical union or
cause of their hostility (The Epistle “enhypostasis” of the human
towards Diognetus, 5, cited nature in the Person of the Word;
translation, p. 176-177). the communication of the idioms,
the perichoresis of the reciprocal
Bibliography: Oscar Cullman, interpenetration, the deification of
la loi et le culte de lÈglise primitive, the human nature. Jesus Christ,
Delachaux et Niestlé, Neuchâtel, the Son and the Word of God, is
1963, p. 89-102; Henry Chadwick, the second Person of the Holy
The Early Church (Penguin Books), Trinity, about Whom the Symbol
edition 1977; A. Schmemann, from Nicaea (art. 2-7) affirms that
Byzantine Theocracy and the He was born from the Father before
Orthodox Church, in Saint all ages: “Light from light, true God
Vladimir`s Seminary Quarterly, from true God, born, not made, the
volume I (1953), no.2; N. G. Wilson, One Who is of the same being with
Saint Basil on the Value of Greek the Father…”.
Literature, London, Duckworth, This confession of faith of the
1975 (Greek text, translation and Ecumenical Symbol from Nicaea
commentary); W. J. Malley, (325), which affirms, against the
Hellenism and Christianity, Rome, Aryan heresy, the consubstantiality
Universitá Gregoriana Editrice, of the Son with the Father was
1978; Demetrios J. Constantelos, developed and clarified by the
Jews and Judaism in the Early following Ecumenical Synods (III,
Greek Fathers (100 A.D. – 500 IV, V), against the diverse heresies
A.D.), in “The Greek Orthodox which appeared after the Synod
Theological Review), 23 (1978), no. from Nicaea, and which either
2, p. 142-156; Pierre L`Huillier, denied the union of the two
Lèxperience politique de natures, the godlike one and the
lÒrthodoxie, in the volume “Les human one, of the reality of the
chrétiens et lètat”, Mame, 1967, human will in the Person of the
p. 71-125; Konrad Algerwissen, Son. The Ecumenical Synod IV
Konfesionskunde, Verlag (Chalcedon, 451) adopted the
Bonifacius – Druckerei Paderborn, dogma according to which Jesus
1966. Christ is the embodied Son and
Word of God (John: 1: 14), true
CHRISTOLOGY [Greek: Hristos God from true God, of one being
– the One Who has received the with the eternal God and with one
anointment, the Anointed]: the being with us according to the
Orthodox teaching about the two human nature, the two
consummated natures being eternal life, which was the Father,

mysteriously united in the divine manifested in the world (I John: 1:
unique person of the Word of God, 3). The Son is the full and the final
without mixing, without change, revelation (Romans: 8: 32) of the
without division, and without mystery of God (Colossians: 1: 27;
separation. And the Ecumenical 2: 2).
Synod VI from Constantinople b) Te union of the two natures
(680-681) affirmed that the and wills, the godlike one and the
embodied Son has two natural human one, does not alter the
wills and two energies, on created unity of the hypostasis of the Word.
and one uncreated, inseparably No nature or will is diminished or
united in the unique subject of the altered in its properties. In the end,
Word. the mystery of the Word`s relation
We are mentioning here few with the human nature which He
major aspects of the Christology: assumed, it is now known. This is
a) The preexistence of the Logos the “great mystery of the good-
through the birth from ever of the faith” (I Timothy: 3: 16).
Word, which constitutes the Through His embodiment the
unique act of the Person of the Word of God assumed in His
Father in the relation with the Son. hypostasis the human nature out
The Son is the fruit of the Father from Virgin Mary, remaining also
like subject who exists in what he was before the
communion with another person, embodiment: “God-the Word,
The Son exists from ever, of the through the descent of the Holy
same being with the Father – the Ghost, united Himself with Her and
father Who gives birth. Truly, from out of Her he was born a
the words of the Holy Scripture consummated man, without mixing
comes out that the Son is the or changing His nature” said John
second Person of the Holy Trinity Damascene. Thus, the embodied
(Matthew: 28: 19), God-the Son, Word has two natures, two wills
Who embodies Himself and dwelled and two energies, the godlike one
among us (John: 1: 14). Before the and the human one, united in His
embodiment, the Son One Born eternal hypostasis, without mixing,
from the Father existed from ever: without changing, without division
“At the beginning was the Word and without separation. After the
and the Word was at God and God union, each nature with the
was the Word” (John: 1: 1); He is fulness of its properties and
before everything and everything characteristics, are permanently
for Him is laid” (Colossians: 1: 17). preserved into Christ, without
He is the image of the unseen God mixing and without separation, for
(Colossian: 1: 15; Hebrews: 1; 3), he is both man and God in the
the eternal Word “Who made same time. About this thing Cyril of
Himself body” (John: 1: 14). In Jerusalem says: “Man, but also
Jesus Christ we saw God in God in the same time. Man,
person, in time and space (John: according to what is seen, whole
14: 7, being present and personally man, as I am, with all my things,
working into the world. In Him, the for cleaning me to save me. God,
92
according to what is not seen, cleaning in the same time our

consummated God, having His nature.
being from the consummated c) Consequently to the union of
Father. The One Who exists in the the two natures takes place also
mastery image of God has taken the communication or the passing
yet my image of servant. Her has of the characteristics of one nature
not diminished the worthiness of to the other one, so that each
the godhead, but He sanctified the nature preserves its own features
dough of my nature. The same and receives the features of the
One, whole above and whole down. other one, without fusion and
Above, born without time, down confusion between the two natures.
born without seed. Above, He is Thus, the embodied Word, through
creator – as God; down he is the union of the two natures and
creature – as man”. wills, humanly did the wonders
“Born, not made”, namely the and, being man, godlike endured
Logos, - the Word of God made the passions of the nature. He
Himself in a proper sense fulfilled both of them in the same
hypostasis of the body which He time, in theandric mode, for He
took from virgin Mary and thus was God and man in the same
appears like Jesus Christ our Lord. time. He did not work only through
He is not a superior creature, one nature, separated from the
brought to existence in time, but other one. He has only one subject
the Logos Himself and eternal Son who wants and works in two
of the Father. Through natures with two will and energies.
embodiment, the human nature The Word wants and works like
became own to Him, and thus, He God, through His uncreated will
became of one being with us. The and energy, and like man, through
Holy Fathers especially His created will and energy. He
accentuated the consubstantiality committed the godlike ones (the
of the Son with the Father and on wonders) through the body, for He
the integrity of His human nature. was not only God; and endured the
On one hand God embodies human ones (the passions) in a
Himself but remaining God. On the godlike manner, for He did not
other hand he did not have an work separated from His godhead.
apparent bodily form. He neither In the unique hypostasis of the
brought from heavens a human Word the united natures remained
body. God took body from our not-merged. But making Himself a
nature without sin and He is true man, he did not subordinate
man, according to the entire being. Himself to the human nature, but
After the union, there does not He raised our nature to Himself.
result a nature composed through The human nature, though it has
fusion, but the two natures are its own movement, it is moved by
different without divide between the godlike nature, because the
themselves. The embodied God was human nature does not subsist in
not a stranger to anything of our its own hypostasis, but it subsist
things, except the sin, which does in the hypostasis of the Word. The
not belong to the nature. He made human will is freely submitted to
as His everything that was ours, the divine will, and thus does not
suppress the natural features, but being us imparted with His things,
exceeded them, giving to our like the sun absorbs the moisture
nature another way to be. of the earth.
d) The deification of the human “That`s why He shows Himself
nature in the Person of the Son. On to the disciples after resurrection
one hand, the Christology affirmed and before their eyes He ascends to
the authenticity and the reality of heavens, elevating also the humble
the embodiment, which is not a human nature; One Lord, known in
simple “correspondence” of God, two natures, together worshipped
with the intention to give to us an with the Father and with the Holy
example. He knew all the affects Ghost; having, also, two wills and
and the features of our nature: the two works; and through this,
tiredness (I John: 4: 6), the understood and above
sadness, the crying, the hunger, understanding, bordered and
the pain, the agony, the death, so borderless, possible to be painted in
that the godlike nature shrinks icons and worshipped, due to the
itself and “compresses” in itself, to body which He took, and, through
let open and free field to the the worshipping brought to Him, the
human nature. On one hand, glory raises to the One painted on
through its “enhypostasis” in the the icon, like we have been taught
Word, the human nature was by you, godlike father Basil, when
strengthened and transfigured in you wrote: The honor given to the
itself. In His own Person the Son icon passes to the One painted on
restores its natural conformity with icons”.
God-the Creator, gifting to it the
total freedom from sin and from Bibliography: Keetie
death. “Whether God made Himself Rozemond, La Christologie de Saint
man for the man to become God”, Jean Damascène, Ettal:
like Athanasius the Great says, the Buchkunstverlag, 1959; A.
process of the salvation became Grillmeier, Le Christ dans la
even in Christ, because the Word Tradition Chrétienne, Editions du
deified in a proper sense the body Cerf, Paris, 1973; Ioannins
that He took. In His human nature Kalogirou, Christology and
He was anointed (Isaiah: 61: 1; Soteriology in the Works of Saint
Luke: 4: 18; Acts: 4: 27) and Athanasius (in Greek language),
consecrated through the Thessalonica, 1974, study
anointment of the Holy Ghost published in the commemorative
(Acts: 10: 38). God truly made volume consecrated to Saint
Himself full man, to work Himself Athanasius (373-1973), p. 237-
our salvation through His body and 279: J. Meyendorff, Christ in
He restored our nature in Him, Eastern Christian Thought, St.
showing through this that we can t Vladimir`s Seminary Press,
our turn to become what He shew Chrestwood (N.Y.), 1975; John
to us. He takes us in Himself with Romanides, The Christological
everything that hangs on our Teaching of Saint John Damascene
nature, to consume is Himself what (in Greek language), in
is evil in this our nature, and for “Ekklesiastikos Pharos”, 58 (1976),
94
p. 232-269; A. de Halleus, La at the Father, by restoring the

definition christologique à entire creation (Colossians: 1: 18-
Chalcédoine, in “Revue Théologique 19). The Church represents
de Louvain”, 7, 1 (1976), p. 3-23; therefore the “sign” or the
Christology of the Later Fathers, sacrament of the redeemed
edited by Edward R. Hardy, The humanity (Ephesians: 1: 23), which
Westminster Press, Philadelphia, lives out of the power of the
volume II, 1954; Vasile Bria, The resurrected Christ and waits for
Contribution of Saint Athanasius to His second coming. From this
the Setting of the Christological Christological perspective, the
Dogma, in “The Orthodoxy” XIII Church is in the state of Christ, it
(1961), no. 2, p. 195-213; N. is bearer of Christ (Ephesians: 5:
Chițescu, The Second Person in the 25-27), in the sense that there is
Doctrine of the Holy Trinity in the an ontological conformity between
Theology of Saint John Damascene, Christ and the Church. Cyril of
in “The Orthodoxy”, XXVIII (1976), Jerusalem affirms that, in the
nor. 2, p. 305-348; Constantin Mystery of the Eucharist, Christ
Voicu, The Christology of the and the Church are of the same
Apostolic Fathers, in “The body and consanguineous”. The
Orthodoxy”, XIII (1961), no. 3, p. Church not only that transmits the
403-418; Ioan Mircea Ielciu, The message and the ministration of
Christology of Severus of Antioch Christ, but “it prolongs” His
and the Importance of the Dialogue embodiment, so that Christ cannot
with the non-Chalcedonians, in be met without His Church. The
“The Orthodoxy” no. 4 / 1988, p. Church participates to the holiness
74-99. of Christ (Hebrews: 13: 12), “to
become holy and without blemish”.
CHURCH [Greek: ekklesia = the When it speaks about the
community of the called ones]: the Church of God (Cf. I Corinthians: 1:
New Testament has preserved a 2; 2: 11; 10: 32), the theology
multitude of images, names and refers itself in the first place at the
symbols which were attributed to coming of the Holy Ghost at
the Church during the Apostolic Pentecost, Which made possible
period: “the people of God” – I the recapitulation of the humanity
Peter: 2: 10; “the body of Christ”- according to the model of the Holy
Romans: 12: 4; I Corinthians: 12: Trinity: “From long time was
13, 27; “the temple of God”- I scattered that assembly with evil
Timothy: 3: 15; Ephesians: 2: 19; I thought of the gentiles, and now
Corinthians: 3: 16; “”royal gather themselves together in the
priesthood”- I Peter: 2: 9; “the bride same place by the work itself of the
of Christ”- Apocalypse: 21: 2. “The Holy and Life-Maker Ghost, of the
body of Christ” best expresses the One from the undivided Trinity”
report between Christ and the (the Compline, Monday after
Church. Christ is, after His Pentecost, in the Pentecostarion,
resurrection, the Head (Kephalis) of edition of 1973, p. 370). Besides,
the Church, which He redeemed the ecclesiological Eastern
with His own blood (Acts: 20: 28), Tradition prefers the description
and He raised it, in His humanity, and the symbolic terms used by
John the Apostle in Apocalypse. Mother of God and around the

This one, for highlighting the fact Apostles at Pentecost (Acts: 2: 1; 2:
that the Church is a “manifestation 42). The Holy Ghost is the witness
of the new creation”, a symbol of by excellence of Jesus Christ
the kingdom which descends from (John: 15: 26); that`s why the
heaven enveloped by the glory of Church cannot confess Jesus
God, a new reality which cannot be Christ by only into and through the
perfectly explained by the images Holy Ghost (I Corinthians: 12: 3),
or by the analogies which exist into Who is the principle of the
the world: “I have seen a holy city, existence and of the vitality of the
the new Jerusalem, descending Church (Acts: 9: 31), imparting to
from heaven from God, dressed up each believer differently, as He
as a bride, adorned for her wish, His charismas (I Corinthians:
bridegroom… behold, the tent of 12: 11).
God with the people. He will dwell The Church has also an
with them and they will be His eschatological dimension (Matthew:
people, and He will be God Who is 25:1; Mark: 2: 1; Apocalypse: 21:
with them” (Apocalypse: 21: 2-3). 2). The Church is the sign, the
Although, this doesn`t mean parable and the anticipated
that the Orthodox Church has presence of the Kingdom of God.
neglected the historical, the human The community of Christians in a
aspect of the Church. We find given place, namely the earthly
witness in this sense even into the Church (II Timothy: 4: 6) it is
Apocalypse: “And the wall of the inseparable from the heavenly
city had twelve foundation stones Church or the community of the
and in them twelve names of the saints, being thus a prophetic sign
twelve apostles of the Lamb” of the Kingdom. The Church was
(Apocalypse: 21: 14). The Church is prefigured in the Old Testament by
therefore a unique reality, a the people of Israel, and the
“theandric” organism, but with prophets announce it like the New
double dimension, divine-human, Covenant, through which God will
seen-unseen, that cannot be establish His eternal Kingdom
perfectly described, as it is, in the which will be spread all over the
terms of which the theology has at earth (Isaiah: 2: 2; Jeremiah: 31:
its disposition. Clement the 31). The Church is called to
Alexandrine says that “the Church comprise the entire creation, all the
on earth is image if the heavenly peoples and all the centuries
Church (Stromata, IV, 66, 1, cited (Matthew: 28: 20; Mark: 16: 15;
translation, p. 265). This analogy is Acts: 1: 8).
dominant in the ecclesiology of the In what concerns the
Aeropagite Writings (Centuries V – organization, the leadership and
VI). the historical unity of the Church,
From the pneumatological cannot be established a unique
perspective, the Church is the apostolic model. In the New
“house” or the “temple” of God that testament were have been
it has its origin and its model in preserved only descriptions of some
the assembly gathered around the apostolic communities, like for
96
instance the community from Dogmatic Theology, Publishing

Jerusalem, of which life is centered House of the Biblical Institute,
on few basic institutions: the 1978, volume II, p. 195-301;
teaching of the Apostles (Acts: 2: George Florovsky, Bible, Church,
42), the Baptism (Acts: 8: 16; 18: Tradition: An Eastern Orthodox
48; 19: 5; 12: 6), the presence of View, Northland, Belmont, Mans
the shepherd in continuation with 172, volume I; Dorel Pogan, The
the apostles, “the bread`s breaking” Theandric Constitution of the
and the spirituality of the Church, in “The Orthodoxy”, no. 1-
communion, of the discipline and 2 / 1987; Paul Evdokimov, Les
of the ministration (Acts: 4: 32-35; courants principaux de
John: 17: 20-23; Hebrews: 10: 20- lècclésiologie orthodoxe au 19-e
25; I Corinthians: 14: 2-40). The siècle, in “Eastern Churches
principle of organizing was given by Review”, 10 (1978, p. 26-42; Maxim
Jesus Christ Who constituted the Gimenz, Mystère dÌsrael – Mystère
group of the twelve Apostles, to de lÈglise. Les deux faces dùn
who He gave the power of the Holy meme mystère, in “Irénikon”,
Ghost (Matthew: 18: 18; John: 20: 4/1987, p. 451-482; Mgr. Jean
30), like an image of the Church. Zizicoulas, Le Mystère de lÈglise
The Church manifests itself into dans la Tradition Orthodoxe, in
history according to the model of “Irénikon”, 3/1987, p. 322-335;
the apostolic college, which has Olivier Clement, Lècclésiologie
Jesus Christ in its center. “Christ orthodoxe comme ecclésiologie de
and the apostles” continue into the communion, in “Contacts”, no.
structure of the post-apostolic 61/1968, p. 10-36; N. Chițescu,
Church under the form of “the The Mysterious Body of the Lord, in
Apostles, the presbyters and the “The Romanian Orthodox Church”,
Church”, or of the “apostles, the LX (1942), no. 7-8.
presbyters and the brothers” (Acts:
15: 4-34), or of the “bishops and CHURCH - ANGLICAN.5 The
presbyters” and “bishops and Christendom was introduced in
deacons’ (Titus: 1: 4; Philippians: England by Saint Augustine of
1:1). On the ground of this Canterbury, missionary sent by
principle, the organization of the Pope Gregory the First. England
Church has evolved, being put into remains under the jurisdiction of
the light few specific elements: the Rome until the year 1534, when
unity, the holiness, the universality King Henry the Eight (who received
and the apostolicity. before the title of “defensor fidae”
Bibliography: Nicolas in 1951) declares himself chief of
Afanassieff, lÈglise de Saint Esprit, the Church, against the Pope who
Paris, Cerf, 1975; Jean Zizloulas, didn`t approve the annulling of the
Lêtre ecclesial, Genève, Labor et marriage with the Queen of Aragon,
Fides, 1981; K. L. Schmidt,
Ekklesia, article in Dictionary 5
We believe that a great majority of the
Kittel, volume III, cited publishing information about the leaders of the Orthodox
house and translation, p. 501-536; Churches have to be now obsolete, being given
Priest Professor PhD Academician the fact that this translation is being made 2017,
Dumitru Stăniloae, The Orthodox and the printing of this dictionary in Romanian
language took place in 1994. (E.l.t.`s n.)
and the marriage with Anne dogmatic and sacramental

Boleyn. The king was elements were called Anglo-
excommunicated, but he obtains Catholics (Tractorians or High
the annulling of the Church). Those who wanted a
excommunication and publishes radical reform were called Puritans.
The Six Articles, with the intension Those ones were against the
to remain Catholic. From this episcopate and against the Catholic
moment England is successively ceremonies, wanting a Church
Catholic and Protestant. governed by presbyters and synod.
Under Eduard VI (1547-1553) The separatist current was
the Reform is introduced by the independently organized having
Bishop Thomas Cranmer of Robert Brown (1550-1663) and
Canterbury (1489-1556), who Robert Harrison († 1585) as
formulates the basic Anglican texts representatives. Repressed by
Prayer Book and the 39 articles (of authorities, the Puritans and the
faith) being backed by the dissidents found refuge in Holland.
Reformed theologians (Nicholas During the revolution of the
Ridley and Hugh Latimer), who Puritans, the assembly which
were professors at Oxford and gathered in the Westminster
Cambridge. On the opposite, monastery adopted the
Queen Mary Tudor (1553-1558) Westminster Confession (1646),
wants to reestablish the written under the influence of the
Catholicism in the country, by Church of Scotland. This
persecuting the Protestants. Queen confession has been adopted by the
Elisabeth the First (1558-1603), Presbyterians from England and
restores the Protestantism, Scotland, and by the
declares herself the “governor” of Congregationalists from England
the Church of England, introduces and The United States.
the 39 articles of faith and Prayer Out of Anglicanism, as a
Book of Edward VI. In this way the reaction against the Calvinism,
Anglicanism appears as a distinct derived several Churches and
confession, which though movements: the Presbyterian
maintains the apostolic succession Church from Scotland, founded by
through the episcopate, counter John Knox; the Methodist Church
the Calvinist current. Among the of pietistic nuance, founded in
renowned bishops are John Jewel 1784, by Wesley brothers; the
(Apology 1510) and Richard Hooker Oxford movement, between 1833-
(1554-1600). In 1563 are published 1845, having as representatives:
the 39 articles of faith, some sort of Newman, converted to Catholicism,
result of the Anglican reform. Pusey and Keble; the
Neither the Catholics nor the Congressionalist churches
Calvinists were satisfied with the (Baptists, Quakers, Disciples)
reform of the Church made by which do not accept neither the
Elisabeth the First, and by the authority of the Synod, nor of the
kings James I (1602-1625) and Bishop, but only of the local
Charles I (1625-1649). Those who community.
wanted a highlighting of the
98
“The Anglican communion” is unique baptism (Ephesians: 4: 5).

formed by 25 autonomous Jesus is the head of the Church,
churches in communion with the the Church is His body
center of Canterbury. Statistic: 51 (Colossians; 1: 18), and the
millions. Christians are limbs of the body
(Romans: 8: 5). The unity of the
Bibliography: Romanian Church comes out from the fact
Orthodox Church and Church of that Jesus was crucified and He
England, Biblical Institute, brought Himself like sacrifice of
Bucharest, 1976; Alex Moraru, The redemption once and for all
Anglican Church and the (Hebrews: 9: 12; Romans: 6: 10).
Ecumenism; Its Connections with At plural, the churches are the
the Romanian Orthodox Church, assemblies of the Christians at
The Orthodoxy, no. 4/1985, p. some place for commemorating the
349-633; 1/1986, p. 8-157; P. history of Jesus and for celebrating
David, Premises of the Anglican – the Eucharist (the Liturgy) on
Orthodox Dialogue, the Aspect of the Sunday. Apostle Paul calls the local
Divine Revelation. The Contribution communities like this: “The Church
of the Theological Romanian of God which is in Corinth” (I
Culture, in “Theological Studies, Corinthians: 1: 2). Sometimes the
no. 3-6/ 1976, p. 213-512. Christians meet themselves in
houses: “The church which gathers
CHURCH – ATTRIBUTES: “We at Priscilla and Aquila” (Romans;
believe in one, holy, congregational 16: 5).
and apostolic Church”. To singular, During the time of Jesus, the
the Church is the totality of the Jews gathered themselves for cult
ones who confess together with the and education in the synagogue, in
Apostle Peter: “You are Christ, the the Sabbath day (Sabbath it means
Son of the living God” (Matthew: repose, rest). Jesus and the
16: 16). Jesus ascertained that on Apostles enter into the synagogue
this “stone” – confession that will where they read and interpret the
build up the His Church, the body Scripture (Luke: 4: 15-16; Acts: 13:
of the ones who converted 15). The Christians change the
themselves to Christ, baptized repose day in Sunday for the
themselves in the name of the remembrance of the resurrection of
Trinity and follows Christ in the the Lord, of the Easter. “This you
bosom of a disciplined community. do towards My remembrance” (I
Created out of the will of the Father Corinthians: 11: 24, 25; Luke: 22:
through the embodiment of the 19). In the year 321, Emperor
Word of God, redeemed through Constantine declares Sunday – the
the death and the resurrection of day of the Lord – like cult day for
the Son, the Church or the people Christians and official repose day
of the New Testament, it is blessed for everybody.
by God through the coming upon it The Church is “holy”, namely
of the Ghost of God. chosen and reserved to God, clean
In this sense, there is only one and without sin. It is the place
Church or only one people for there where the glory of God is
is only One Lord, only one faith, an manifested, where God unveils
Himself like He is. All the members Who has the right to enter into
of the Church are called saints, in the Church? The apostles debated
the sense that all the ones baptized this problem right at the beginning
and anointed through the Baptism, and they admitted that the pagans
benefit and participate to the life can enter into the Church without
and to the work of Christ, the One other conditions, but only the faith
Saint. Other baptized Christians into the death and the resurrection
have special merits, for instance of Christ and the Baptism. So it is
the martyrs, who paid the faith not necessary that the Christian to
with their life, before the tyrants be Israelite first (through the ritual
and the persecutors. The martyrs of the circumcision) for benefiting
are celebrated in the day of their of the grace of God (Acts: 11: 1-18).
death, considered like day of their The entering into the Church is not
birth into heaven. There are justified either with personal
Christians, confessors, pious, merits, for it is done through the
blessed, saints, with a special Baptism, in the name of the holy
worthiness, who pray and mediate trinity, for the forgiveness of the
for their brothers. Here is not sins.
about transmissible merits, but The Church is apostolic, namely
about the communion and about built on the foundation of the
the solidarity between the limbs Apostles, unique witnesses of
which compose the body of Christ. Christ, who will judge the world.
The saints say that only God Apostle it means envoy, delegated
determines and knows who is to transmit the Gospel of Christ,
chose, or saint. and to establish local Churches.
The Church is synodial, Jesus called and instituted the
ecumenical, universal, namely twelve apostles, according to the
opened to everybody, destined to number of the twelve tribes of
comprise the entire earth. This is Israel. They constitute the
seen also from the meeting of foundation of the Church, the new
Jesus with the Roman officer in people of God. From here the need
Capernaum. Nobody is excluded to choose the twelfth apostle in the
from the grace of God. The Roman place of Judah (Acts: 1: 15-26).
officer mentioned does not believe These are: Simon, called Levi and
in miracles; he does not wait for Peter (from Chifa, stone in Hebrew),
Messiah, but he recognizes the the chief of the twelve; Jacob
authority of Jesus, Whom he prays (beheaded from the order of the
to say the word which will heal his king Herod Agrippa) and John, the
servant (Luke: 7: 1-9). Jesus sons of Zebedee, Andrew, the
recognizes the faith which is even brother of Peter, Philip and
outside Israel and outside the Bartholomew, Thomas and
Church. Nobody has the right to Matthew the publican, Jacob of
say to Jesus: “Lord, do not bother Alpheus and Levi which is called
Yourself because I am unworthy Thaddeus, Simon the Canaanite
that You enter under my roof” and Judas the Iscariot (Matthew:
(Luke; 7: 6). 10: 2-4).
100
In the New Testament there are also were built the first Christian
called apostles also other altar for cult. Otherwise, like model
ministers: Paul and Barnabas (I for the Christian churches has
Corinthians: 9: 6; Acts: 11: 30; 13, been held the Church of the Holy
2), Sylvan and Timothy (I Sepulchre, from Jerusalem, which
Thessalonians: 2: 4-7). Also in the through its round form shows the
New Testament, beside Gospels, assembly of the apostles at the
there are mentioned special place of the resurrection of Christ.
ministers who can be called The place of the Church symbolizes
“successors of the apostles” (I the place where the Lord has
Timothy: 3: 2). Instituted by the resurrected, and the liturgy is
apostles through the ritual of officiated on Sunday, the day of the
laying on of hands and invoking resurrection.
the Holy Ghost, who have the According to the exegetes of the
function of bishop, the shepherd of Liturgy, the holy Table represents
a local church and the primate at the sepulchre and the place of the
the celebration of the Eucharist, Lord`s resurrection. On the holy
and of presbyter-priest (I Timothy: Table are continuously kept the
5: 17), collaborator of the bishop, Holy Sacraments, the Body and the
and of deacon (I Timothy: 3: 8), Blood of the resurrected Lord, the
minister to agape, in the service of everybody`s Emperor. Around the
the bishop. Church, which keeps the place of
the Lord`s sepulchre, it is done the
CHURCH – place of cult. At the burial service, in the Holy Friday.
laying of the foundation of a new Every Churchly sanctified place is
cult place, are read the Psalms: 83 the Church of the Holy Sepulchre,
(“How much loved are Your places, that`s why the believers, going at
Lord of the powers”), 86 (“For into the local church, they head
You is the place of everybody”), 121 themselves towards Jerusalem.
(“The house of the Lord”), 126 (“If The place of the Church, either
the Lord would not build the of cruciform type, or of a
house, in vain would toil the one longitudinal basilica, it has in
who build it”), 131. general three main parts:
The main theme of these a) The pronave (narthex) or
psalms is The God of the Powers, porch, a vestibule reserved once to
into Whom is the place of the catechumens and to the
everybody (Psalm: 86: 6). The cult penitents (the listeners), into which
place is an opening sanctified for there are now celebrated some
God, the place of everybody. This more praises, including the Lithia
opening has been made by Christ, from the evening service. On the
Who through the His burial and vault of the narthex, if there is one,
His resurrection, He sanctified the is depicted the Mother of the Lord,
earth. That`s why the apostles and on the walls, the Synaxar and
gathered themselves at His the akathistos of the Mother of the
sepulcher from the beginning, and Lord. Above the narthex there is
that`s why the first liturgies have the “catafas”, a gallery for the
been officiated at the graves of the choir. In the narthex there is kept
martyrs (Peter, Stephan), where
the baptistery, or the tub in which Table there are placed the holy
the children are baptized. relics of the martyrs or of the
b) The nave constitutes the saints. Behind the Holy Table there
central part of the Church, being is a cross with the icon of the
covered by one or more towers and crucified Christ. In the central apse
domes. On the vault of the main of the altar there is placed the
tower or dome, there is the icon of hierarchal throne surrounded from
Jesus – the Pantocrator, the Lord both sides by the stools of the
in the light of the resurrection. The priestly order.
Pantocrator is in the central point On the Holy Table there is the
of the cross, which is formed by the pall, a cover on which is printed
churchly place. In the nave there the scene of placing the body of
are also: two lateral choirs reserved Christ into the sepulchre by
to the singers, the pulpit from Joseph of Arimathea. In it there are
where the Gospel is preached, both sewn a remnant of holy relics,
through the chanted reading, and becoming in this way a mobile
through sermons, the tetrapod, on altar, which can be used in placed
which is laid the icon of the day or that are not yet sanctified as places
of the patron of the church; the of cult. There is no practice of
upper galleries, which were using particular houses as holy
destined once to the virgins and to places, without the presence of
the widows; the second Episcopal some relics of a saint or of a
chair, in the right side, used by the martyr, and without sanctifying the
bishop when he does not celebrate place (Canon 91 of the Synod from
the Liturgy and when he assists to Carthage – 419). On the left side,
other services (when he celebrates towards North, there is the vessel
the liturgy, the bishop stays at the for proscomidy, the place where is
beginning in the center of the nave made the preparation of the gifts
and he enters into the altar at the for liturgy, and their consumption
Little Entrance. The nave is after the liturgy. At South there is
separated from the altar by the the wardrobe for the priestly
iconostas, which has three garments, into which are kept the
openings, two laterals, and in the liturgical vessels and objects and
middle, the royal doors. Before the garments.
iconostas, in a shape of se The cult place takes part from
semicircle, there is an elevated this theology or of this “symbolic”
part, called soleea, a reminiscence communication, by that that it
of the secular basilicas. highlights the analogy or the
c) The altar is reserved to the correspondence which exists
celebrants, having in its centre the between the ritual, structure,
Holy Table – the altar: a square- churchly institution and the divine
shaped slab of stone, symbolizing realities. The principle of building
the universe, which is placed on a up a place of cult in a certain
cube, representing Christ, “the place, of organizing the liturgical
chief cornerstone”, flanked by four space, of the churchly architecture
colonnades, the symbol of the four and iconography, all of these have
evangelists. At the basis of the Holy in sight this fact: the Wisdom –
102
Sophia – of God, which though towards the throne corresponds

escapes to any spatial constraint with the attracting the humanity
(“So says the Lord: “The heaven is towards the Son, as Hierarch and
My stool and the earth, My Mediator, towards and within the
footstool. What kind of house will bosom of the Father. The Son is
you build to Me and what resting the road of the returning to the
place for Me?” – Isaiah: 66: 1), has Father. The believer comes back
made tent to Himself amongst us and is brought to the Father by the
and he dwelled amidst us: “I will Good Shepherd (John: 10: 11). This
place My dwelling place amidst movement of coming back and of
you… I will walk amongst you, I being brought to the Father in and
will be your God, and you, My through Christ, it is symbolized
people” (Leviticus: 26: 11-12). The also by the liturgy of the bishop, of
temple is a “sign” of the divine whose omophoron reminds about
presence, especially for within it the lost sheep which the shepherd
there is the cross of the crucifixion: brings it on his shoulders at his
“We will enter into His dwelling parent`s home.
place, to bow to the place where “Like place for praying it is
His feet stood. Rise, Lord, come to pleasant and useful to the chosen
Your resting place” (Psalms: 131: that one where the believers gather
7-8). The Cross is in the New together and where the angelic
Testament, what is the “tree of life” power are present at the assemblies
in the Old Testament: “You will see of the believers and where is
your life hung on wood before you” present the Power Itself of the Lord
(Deuteronomy: 28: 66). and our Savior, and besides this
The shape of the place of cult also the ghost of the saints, and I
being cruciform and the orientation believe that also the ghosts of the
being from east to west, it show ones who passed the way, as also,
that the Church is the “way” of the ones who are still alive,
towards what lies ahead and in though it is hard to show in which
the future or in the place of the way” (Origen, About Prayer, XXXI,
resurrection, the place of passing 5, in Origen, Chosen Writings, cited
from death to life. The mission of publishing house and work, p.
the Church is that to attract the 286).
believer from shade to light, to
expose him and to transfigure him CLERGY [Greek, Latin:
by putting him into plain light, to inheritance, churchy servants]. At
engage him in this passing “from the beginning all the ones who
death to life”. That`s why from the were in the service of a Church
point of view of the symbol, the were called clergymen and the
center of the entire liturgical place composed the clergy. Today the
it is the throne, or the chair from term of clergy refers only to the
above, which best shows the image bishops, presbyters – priests, and
of the glory of God. The throne is deacons, ministers introduced in
the symbol of the Father, called the mission of the Church through
“the One Who sits” (Apocalypse: 4: a mystery called ordination or the
3). The orientation of the laying on of hands. The Clergy and
community – ministers, believers – the laymen form together the
people of God, the Christian - The Eucharistic communion

Church. (inter-communion) with believers of
other confession. Following the old
COMMUNION [Greek: koinonia, principle, according to which the
Latin: communication = confession of the same faith
impartation, communion]; it has determines the sacramental
many meanings: communion (Teodoret, The Churchly
- The participation of the ones History, IV, 16, in the cited
who are incorporated in the new collection and translation, p. 119),
people of God to the divine reality the Orthodoxy demands full unity
itself, through the embodiment and of faith before participating to the
the sacrifice of Jesus Christ: “What same Eucharistic communion.
we saw and what we heard, that “And You, on everybody who are
are we heralding to you, for also imparting from the same bread and
you to have impartation with us. from one chalice, unites us one with
And our impartation (koinonia) is another, by imparting the same
with the Father and with His Son Holy Ghost, and do not make
Jesus Christ” (I John: 1: 3). anyone from us to impart ourselves
- The “communion with the Holy with the Holy Body and Blood of
Ghost” (II Corinthians: 13: 13; Your Christ towards judgment and
Philippians: 2: 1), namely the damnation, but to find mercy and
personal and communitarian grace together with all the Saints,
experience of the Ghost of Christ, who from ever were well pleasant to
which is expressed in the You: with the ancestors, with the
sentiment of Christian solidarity, of parents, with the patriarchs, with
philanthropy, of reciprocal aid, and the prophets, with the apostles,
reciprocal assistance (Acts: 2: 42, with the preachers, with the
44). evangelists, with the martyrs, with
- The impartation or the the confessors, with the teachers
communion with the Holy and with every righteous soul that
Sacraments during the Eucharist (I passed the way into faith…”
Corinthians: 10: 17; Acts: 2: 42), (Liturgy Book, 1974 edition, p.
sign of belonging to the same 180).
community and of confessing the
same faith (Ephesians: 4: 5). Bibliography: Ion Bria, The
- Synaxis, the liturgical Ecclesiology of the Communion, in
assembly, at which a condition is “Theological Studies”, XX (1968),
to participate to koinonia. no. 9-10, p. 669-681; Idem, La
- “The community of the Saints”, “koinonia” comme communauté
about which the apostolic creed cannonique, in “Istina”, no. 1,
mentions, is the unity between the 1975, p. 115-126; A. Houssiau,
Church of the ones who fight the Incarnation et communion selon les
fight of the faith in this time and Pères grecs, in “Irenikon”, 45
century, with the Church of the (1972), p. 457-459; Jean Ziziulas,
ones who already gained a Verité et Communion dans la
definitive state of grace, and of perspective de la pensée patristique
unmediated communion with God. grecque, in “Irenikon”, 50 (1977),
104
no. 4, p. 451-510; Kalistos Ware, the sacrifice and has imparted it,
Church and Eucharist. Communion the one who has received it once
and Inter-Communion, in like a whole, if he daily participates
“Sobornost”, no. 7, 1978, p. 550- to it, he rightly must believe that he
567; Priest Professor PhD takes part to it and he receive it
Academician Dumitru Stăniloae, In from the hands of the one who has
the Problem of Inter-Communion, in given it to him. Truly, in the Church
“The Orthodoxy”, XXIII (1971), no. the priest gives the part that it is
4, p. 561-584. asked from him, and the one who
receives it preserves it with the
COMMUNION with the Holy whole liberty and brings it to his
Sacraments: mouth with his own hand. This it
“Of course, the daily impartation means that he receives from the
and the decision for daily receiving priest only one bit or more bits once”
the Holy Body and Blood of Christ (Saint Basil the Great, Epistle 93,
is a good and useful things, for Romanian translation, p. 270-271).
Himself says it clearly: “the one
who eats My body and drinks My COMMUNION OF THE SAINTS
blood he has eternal life” (John: 6: – “I believe in the communion of
54). Who doubts that the continuous the saints” affirms the apostolic
participation to life wouldn`t be the creed. The apostolic tradition has
same thing with living on multiple preserved the teaching that the
plans? earthly Church, of the living ones,
Despite all these we impart it is in real and permanent
ourselves only four times a week: communion with the heavenly
on Sunday, on Wednesday, on Church, with the ones who have
Friday and on Saturday, and also their city in heavens (Hebrew: 13:
in other days when is done the 14; Apocalypse: 3: 12). It is an
remembrance of a special saint. organic part from that communio
The fact that, in the times of the sanctorum – a doctrine developed
persecution some people were by Niceta of Remesiana – which
forced, in the absence of the priest makes that the angels and the
or of the liturgist, to take the saints to mediate for the living
impartation with their own hands, it ones, and the living ones to invoke
is useless to say that doesn`t the prayers of those ones. Death
constitute any mistake, for in other doesn`t destroy the bond of love
times this practice was strengthen between the ones baptized in the
by a long habituation confirmed by same body. The two parts form a
the deeds themselves. All the single unity and community, “a
monks who live in the wilderness, body into Christ” (Romans: 12: 15).
where there is no priest, they keep The communion of the saints best
the Eucharist at their home, and indicates the social and the
they take it with their own hand. At communitarian aspect of the
Alexandria and in Egypt, even every Christian life (Ephesians: 4: 25;
layman has the Eucharist at his Galileans: 6: 25).
own home and he imparts himself Who form this communion? The
alone when he wants. Since the righteous ones of the Old
moment when the priest has done testament, who are being
commemorated by the Church at cleanness, to lay good “beginning

Liturgy and the saints, in a larger again” (Peter Damascene, Spiritual
sense (I Corinthians: 13: 15; II Teachings I, in the Romanian
Corinthians; 1: 17), namely the Philokalia, volume V, p. 218), as
baptized ones, and in a narrow also to be conscious of the
sense, namely the ones who can forgiveness and renewal received
say with the Apostle Paul: “I rejoice at the baptism, the repentance is
myself in my sufferance for you also called “the second grace” or
and I am fulfilling, in my body, the second enlightenment
what it lack to the sufferance of (Hebrews: 6: 6). The power of
Christ, for His body, namely the forgiving the sins was gifted to the
Church” (Colossians: 1: 24). apostles by repeated times
The Apocalypse highlights the (Matthew: 16: 19; 18: 17-18), but
“patience and the faith of the the Mystery of the forgiveness of
saints” (Apocalypse: 13: 10). The the sins has been instituted
communion of the saints is formed through the words of the Savior:
by the ones who remained faithful “Take Holy Ghost, to whom you
to the end. Like the first Christian will forgive the sins, they will be
community was formed by the forgiven, and to whom you will
faithful “remnant” of Israel, keep them, they will be kept”
likewise the communion of the (John: 20: 22-23). This Mystery is
saints will comprise the Church of practiced from the beginning of
the ones proved to be faithful and the Church (James: 5: 14-16, 19-
true and authentic to the end 20; I John: 1: 8-10), being
(Matthew: 24: 13). Because the inseparable from Baptism: “For it
name of the Lamb is “the faithful is impossible to the ones who have
one” and “the true one” been once enlightened and have
(Apocalypse: 9: 11). “I am Alpha tasted the heavenly gift and have
and Omega, the First One and the become partakers to the Holy
Last One, the Beginning and the Ghost and have tasted the good
End” (Apocalypse: 22: 13). word of God and the powers of the
future century, it is then
CONFESSION – or Repentance impossible to them, if they have
[Greek: metanoia, Latin: fallen, to renew themselves again
paenitentia; the changing of the towards repentance, because they
spirit, contrition]: the Mystery into are crucifying, for the second time,
which the believer. Through the the Son of God and do mockery of
power of the Holy Ghost and Him” (Hebrews: 6: 4-4). Also, its
through the prayer of the Church, practicing is confirmed by writing
receives the forgiveness of the sins post-apostolic writings and writers
committed after Baptism, towards from the patristic period: Clement
the renewal of his community with the Roman (Epistle towards
God and towards reconcilement Corinthians, VII, 2-5), Ignatius of
with the liturgical community of Antioch (Towards the Inhabitants
which member he is. For its of Smyrna, IX, 1), The Epistle of
purpose is to reduce the bring Barnabas (XIX, 4), the Didache
back the believer in the state of (XIV, 1-2), Polycarp (Towards
106
Philippians VI, 1-2), The Shepherd mercy” (Psalm: 50), and by the
of Hermas (The Vision I, II, III; The prophet John the Baptist: “Repent
Resemblance VII, VIII, IX), Justin yourselves for the Kingdom of
the Martyr (The Apology I, chapter Heavens has come nigh” (Matthew:
XVI, 8, 14; The Dialogue with 3: 2).
Tryphon CXXX, 2), Irenaeus b) The confession of the sins
(Against Heresies III, 11, 9, and before the priest, namely the
14, 4), Clement of Alexandria appeal to the Church to be forgiven
(Stromate II, 56-70; IV, 153, 154), and to be received back into
Tertullian (About Penitence I-XII), communion. It is the moment in
Cyprian (The Letters LV, 3-27; which the believer recognizes his
LVII, 1-4, LIX, 15-17). unworthiness: “Father, I have
The Mystery of the confession sinned to heavens and before you; I
supposes four elements, the first am no longer worthy to be called
two ones having a personal, a your son” (Luke: 15: 21). In the
subjective character, and the other early Church, the confession was
two ones a liturgical sacramental public, as sign of reconcilement
and objective character: with the entire community and the
a) The contrition, namely the serious cases were brought to the
determination to be forgiven and to knowledge of the bishop. In time,
forgive, by rediscovering “with a the confession has lost its public
broken and humble heart” of the character, by gaining a personal
state of falling. “Metanoia” it means character. In case of necessity, it is
the changing of the spirit and the permitted also the general
renewal of the mind, and not only confession. The contrition and the
the sadness and the sorry or the confession of the sins are personal
passive regret; it supposes a more conditions indispensable to the
profound conversion, the forgiveness, but the grace of the
fundamental orientation of the life. forgiveness of the sins is imparted
The repentance “is a twofold and through the prayer of absolution of
willing death. And the merciful the priest.
heart is the burning of the heart for c) The prayer of forgiveness and
the whole creation, for people and absolution of the priest by laying
birds and animals and demons, the hands on and of the
and for all creature” (Isaac the epitrachelion placed on the head of
Syrian, cited according to Kalistos the one who confesses himself. The
and Ignatius Xanthopol, The 1000 absolution or the “word of the
Heads, 44, in the Romanian reconcilement” constitutes the
Philokalia, volume VIII, p. 105). To objective reality of the Mystery of
Clement the Alexandrine, the tears the confession, “for God was into
of the sadness and of the Christ, reconciling the world with
repentance constitute the second Himself” (II Corinthians: 5: 19). The
baptism (Which rich man will be confession doesn`t have a
saved? XLII, 14). In the Old declarative character, but on
Testament, the repentance is invocation, for the priest who utter
embodied by King David (II Kings: the prayer of forgiveness is ‘only a
11; 12: 1-25): “Have mercy on me witness”, whilst Christ, Who stays
God, according to Your great unseen, receives the confession.
One of the Catholic infiltrations the canon like satisfaction or of a

into the Slavonic typikon, punishment, which would
wherefrom it has penetrated also in “complete” the Mystery of the
the Romanian Euchologions, is the confession, it is unacceptable. Of
formula of absolution at the first course the repentance is an act of
person: “And I, the unworthy priest true healing, “a cleaner time”, and
and spiritual guide... I am forgiving that`s why the priest, with his
you and I am absolving you”, whilst pastoral discernment, can
the sacramental formula at the recommend to the believer a
other Mysteries is at the third canon of repentance: frequent
person: “is baptized”, “is imparted”, prayers, helping the neighbor,
or “is married”. benefaction works or deeds of
All the sins can be forgiven, for mercy, pilgrimages or stopping
there are not restrictions of the him from impartation. But the
Mystery as some heretics believed penance does not have a character
(canon 5 of the VII Ecumenical of satisfaction or of punishment,
Synod). There is a sole exception, but of remedy, for, “since you have
namely the sins against the Holy come to the physician, do not turn
Ghost, because these ones create yourself back unhealed”.
a state of total unrepentance, into d) The reconcilement with the
which the grace cannot work any community and the joy of coming
longer (He3brews; 6: 4-10). back is celebrated through the
Certain sins, as would be: the Mystery of the Impartation. “Joy is
apostasy, the man sloth, and the made in heavens for a sinner who
adultery, are treated with much repents”. In general, the Mystery
severity. The Orthodox theology of the confession is administrated
doesn`t admit the doctrine before the Mystery of the
according to which the repentance Eucharist, but because the
erases only the external repentance has a continuous
punishments for the sins, the character, it can be done also
temporal ones following to be independent from impartation.
expiated into purgatory, where The spiritual guidance supposes
they can be forgiven by the personal experience and
Church from the thesaurus of permanent guidance, and that`s
merits accumulated through the why, though the power to forgive
sacrifice of Christ and through the the sins is related to the grace of
super-rogatory deeds the priesthood, in practice, the
(superabundant) of the saints. priest obtains the permission to be
The idea of satisfying, through confessor, or the faculty to
punishments, of the justice of exercise this power through a
God, is in contradiction to the love special “ordination”. Truly, the
of God for people, “Who does not charismatic and ghost-bearer
want the death of the sinner, but father had a great role in the
to turn him back and to be alive”. spiritual guidance and in
That`s why, not only the doctrine establishing the penitential
of the indulgences but also the canons, but the unconsecrated
consideration of the penance or of priests monks did not exercise the
108
sacramental power of the “keys” up. Have you fallen again, get up
(Matthew: 16: 19). again. Only do not leave your
Indifferent to the rhythm of the Physician, because then you will be
impartation, which of course must condemned to despair worse than a
be very frequent, the believers suicidal one. Insist to Him and He
must be guided to practice the will have mercy on you, either
repentance and the confession through your coming back, or
continuously, like a permanent through trial, either through other
actualization of the grace received deed of the taking care, without you
at baptism. knowing it” (Peter Damascene,
“Although, if we want, the Spiritual Teachings, I, in The
second grace from God, or the Romanian Philokalia, volume 5, p.
repentance, it can raise us again to 40 and 218).
the old beauty. But if we do not
take care either of this one, we are Bibliography: Priest Professor
going to go perforce, like also the PhD Academician Dumitru
devils which do not repent Stăniloae, The Orthodox Dogmatic
themselves, to the eternal toils, Theology, cited edition, volume III,
together with them, rather willingly chapter The Mystery of the
than unwillingly. God hasn`t built Confession, p. 122-143; Heinrich
us towards anger, but towards Karpp, La Pénitence (Texts and
happiness, to rejoice ourselves of commentaries from the old
His goods and to show ourselves Christian literature), Delachaux et
with thanksgiving and gratefulness Niestlé, Neuchâtel, 1970; Frank
towards the benefactor. But our Gavin, cited work, cited edition,
lack of care in recognizing His gifts chapter Pénitence, p. 358-370; Elie
has brought us to idleness. Ant this Mélla, Doctrine et practique du
one has given us in the hands of the sacrament de penitence dans
forgetfulness, from which the lÈglise Orthodoxe, in “Le Messager
nescience reigned upon us… Good Orthodoxe”, no. 59-60, 1972, p. 2-
is therefore not to fall, or if we fall to 17; A. Schmemann, Confession and
rise up ourselves. And if it would Communion, 1972 (Report towards
happen to us to fall, good is to not the Synod of the Orthodox Church
despair and not to estrange (the Metropolitan of it) from
ourselves from the Master`s love for America; Priest Professor
the people. For if He wants, He can Constantin Galeriu, The Mystery of
have mercy on our helplessness, the Confession, in “The Orthodoxy”,
only not to part away from Him, or XXXI, no. 3-4, 1979, p. 485-498;
to wary ourselves and to become Anca Manolache, The Holy Mystery
discouraged if, forcing ourselves, we of the Confession, in “The Voice of
do not succeed to fulfil the the Church”, no. 3-4/1979; Irineu
commandments. But let`s think that Crăciunaș, The Orthodox Teaching
a thousand years before God are about Repentance, in “The
like a day, and a day like a Orthodoxy”, XII (1960), no. 3, p.
thousand years (II Peter: 3: 8). 389-404; Victor Iliescu, The
That`s why, let`s not hurry and Spiritual Significations of the
not tire ourselves, but to lay again a Metanoia, in “The Metropolitan of
new beginning. Have you fallen, get
Ardeal”, XXIVC (1979), no. 7-9, p. sins. Making a parallel between

626-636. Sun and the Christian God,
Constantine declares in 321 the
CONSTANTINE: When Emperor first day of the week as day of
Constantine enters in Rome and resting, which he calls the holy day
defeats Emperor Maxentius at the of the sun (dies solis). Otherwise,
Milvius Bridge, in 312, becoming during this period the Christendom
the master of the Occident, he borrows elements from the pagan
interprets this victory as a culture, as it would be for instance
favorable and protective answer the celebration of the Christ`s Birth
from the part of the Christian God, at 25th of December, the day of the
the “Supreme God”. The conversion sun`s birth, the using of the
to Christendom of Emperor candles, of the incense, etc.
Constantine it is described by Constantine takes part directly
Eusebius, the greatest historian of to the Churchly businesses. For
the time. Eusebius described the instance he intervenes in the
scene when Constantine sees a Donatists` schism and in the Arian
cross above the son, with the one. After the victory upon
words: “In this you are going to Maxentius the Donatists – a group
win”. Christ requests to him to from North Africa which refuses to
wear the following sign: recognize Caecilian as Bishop of
Carthage, being under the
accusation of traditor, because he
abdicates from Scripture before the
authorities during the persecution
– they asked to Constantine to
intervene and to receive them
under his authority. In the end
Constantine confiscates the
churches of the Donatists and
persecutes their leaders. These
ones resisted, but they disappeared
with the removal of the
The role of this sign was to be a Christendom from North Africa
shield in the fights with the because of the Islamic conquest.
adversaries. With this, Constantine After the battle from Adrianople,
becomes a follower of the Constantine becomes emperor over
Christian`s God, to whom he Occident and Orient in 324. His
grants some privileges: the role is to maintain peace within
immunity of the clergy and the empire and to assure the unity of
right of receiving donations. the Eastern Church. The
Despite all these, Constantine Constantine`s greatest triumph in
keeps the title of Grand Priest – the Church`s businesses is the
Pontifex Maximus and he worships Ecumenical Synod from Nicaea
the “unconquered Sun”. He against Arians. Constantine
postpones the Baptism towards the intervene in the dispute between
end of the life to avoid the deadly Bishop Alexander of Alexandria
110
and the Presbyter Arie, who Greek writers and is influenced by

sustained that the Son of God, neo-Platonism. The intention of
though creator, it is created and Julian the Apostate it to convert
not divine by essence, but in the the empire to “Hellenism”, pagan
end he convokes the synod. religion of which central deity is
Constantine, having as Ossius of the Supreme Being (Plato),
Cordoba close theologian, he represented by Helios and Mithras.
presided the synod and proposed a It is about a syncretism between
reconcilement formula. The peace culture, religion and mythology. In
was not reinstituted, because this purpose he creates a cult, a
Athanasius, the successor of hierarchy and a system of
Alexander from 328, refuses to organization, having in front the
receive into the Church the Arians emperor, Pontifex Maximus, who to
who rejected their heresy. Tolerant assure the confrontation of the
for Arians, with Athanasius in Hellenism with the “Galileans” (the
exile, Constantine dies in 337. Christians) - these ones being
Constantine founds accused of atheism.
Constantinople in 330 and so he Jovian, who followed to Julian
moves the center of the Empire, († 363) is Christian, like also his
which led to the decline of the West successor Valentinian I (364-375).
and to the independence of the Valens (364-378), emperor in
Church from there. He started the Orient, is less tolerant with the
Christianization of the empire with Christendom in East. Gratian (375-
the agreement that he stays above 383), emperor in West, the son of
Church. His three sons: Valentinian, chose Theodosius to
Constantine II, Constantinus and govern in East. Theodosius (379-
Constant, shared the empire. After 383) supports the Orthodox faith
Constantin II`s death († 340) and and forbids the pagan sacrifices.
Constant`s elimination, Theodosius convoked the second
Constantinus favors the Arians ecumenical synod in 381 at
who condemn Athanasius. The Constantinople, which composed
Edict from Milan (313) declared the symbol of the Orthodox faith
tolerance for Christian and pagans. (the Creed). In the same period,
The army and the nobility still were Ambrosias, chosen Bishop of Milan
pagan. Constantinus closed few (the residence of the emperor from
pagan temples and forbade the West), in 374, contributed to
particular sacrifices and even the outlaw the pagan religion.
public ones. In 341 he suppressed
the pagan cult, and in 356 he Bibliography: Henry Irénée
suppressed the sacrifices. In 357 Marrou, LÈglise de lÀntiquité
he removed the altar of the goddess tardive (303-604), Edition du Seuil,
(Victoria) from the House of the Paris, 1985, p. 18-45.
Senate from Rome, where incense
was offered during Augustus`s CONTEMPLATION [Greek:
époque. theoria, Latin: contemplation =
In the year 361 becomes vision, mind`s sight]; one of the
emperor the Constantine`s nephew: stairs of knowledge and of the
Julian, who is attracted by the old process of transfiguration, placed
between practicing of the virtues, is the Glory itself of God, the way
or the dispassion, and the direct in which the Godhead permits to
seeing of God or the unmediated be imparted. The contemplation
union with Him. The theologians isn`t therefore the ultimate goal of
consider the contemplation like an the faith but it must be surpassed
epistemological principle, which through the unmediated union
does the passing from the with the uncreated energies (see.
affirmative theology, the cataphatic KNOWLEDGE and ENERGY).
one, to the negative theology, the
apophatic one, starting from the CONTROVERSIES, with
idea that the transfiguration character of heresy and schism,
process starts with the penetration between 150-553:
with the mind to the distinct
meanings of the creation. That`s Montanism: movement with a
why the natural (or sensitive) prophetic and eschatological
contemplation, namely the direct character, appeared in Phrygia,
knowing of the distinct divine The central Asia Minor, around
rationalities, existent in the nature 156, under the leadership of
of the cosmos, it is an integrant Montanus, pagan and Phrygian
part in the process of priest, converted to Christendom,
transfiguration. In this sense, who sustained that since him
Maximos the Confessor speaks begins the époque of the Paraclete
about three “mediator” operations (John: 14: 15-17, 26), namely the
of the man: the sensitiveness, work of the Holy Ghost within
namely the mediation between self Church. These work, to which are
and realities, due to the senses associated to female prophetesses,
through which he touches the Maximilla and Priscilla, consists in
sensitive world; the contemplation recover the discipline and the
or the rational operation to connect ethics of the Church, preparing it
the realities among them, through for the receiving of the New
the medium of the soul; the access Jerusalem, which will be
to the last Rationality, through established on earth at Pepusa,
intelligence (nous). In the same Phrygia. In this purpose any
context, the dispassion it means Christian must exercise his
the surpassing of the material charismas, especially the
sense of the things through a new prophesying, and to leave any
kind of feeling them. terrestrial occupation, practicing
In the controversy about the the ascesis, the abstinence, the
Light of Tabor, Barlaam, expressing fasting and the daily confession of
the scholastic theology about the the sins. The Montanism proposes
absolute and impossible-to- to its follower the martyrdom as
participate-at being of God, sign of the end, asks for the
sustained that the object of the separation of the Church from the
contemplation it is a symbol or a world, and encourages the
creature. Gregory Palamas shows priesthood and the prophesying of
that the Light of Tabor it is not a the women. Due to the non-
created symbol, or an illusion, but conformism and to its rigorist
112
discipline, the Montanism organizes 195), according to which, Jesus,

itself in a separated movement Who was miraculously born out of
from the Church, succeeding to a virgin, he received, at His
win in 207 the African writer baptism in the river Jordan, the
Tertulian (150-225). This one wrote Holy Ghost, namely He is Christ.
a series of Montanist works in He was crucified, resurrected and
which he criticizes the military saved the world through His
service, the public religious obedience. For his consummated
services, the conjugal morals, and obedience, God has adopted Him
the penitential discipline, practiced as His Son. In the same sense,
by the Church of his time: Paul of Samosata, Bishop of
“Towards Wife”, “About Chastity”, Antioch (260-272), sustains that
“About Monogamy”, “About the Logos Who dwelled into Moses
Fasting” and “About Purity”. The and into the Prophets, dwelled also
movement wasn`t accepted by the in Jesus Christ, Whom God
Church because of the abuse of adopted after crucifixion and
charismas, and of its conception, resurrection, and to Whom it has
which doubted the justification been given some kind of Godhead.
through grace and the forgiveness Jesus is in a relation of love with
of the sins after baptism. After the God, and between the Holy Ghost
year 500 the movement disappears. and Jesus there is only a unity of
Modalism: heresy about will, a moral unity, not a unity of
Trinity, which appears in Asia substance.
Minor, and is developed in Roma,
where it is propagated by Praxeas, Donatism: a schismatic
around 190, by Noetus and after by movement appeared in the African
Sabellius (around 200), from where Church, around the dispute about
also the name “Sabellians”. the validity of the Sacraments and
According to this conception, God the moral worthiness of the
has successively revealed Himself celebrant. In 311 Caecilian is
in three different forms or ordained Bishop of Carthage, with
modalities: the form of the Father, the participation of Felix of
Who created the world and gave Aptunga, discredited during the
the law; the form of the Son, Who persecutions; that`s why a group
has saved the world; and the form declares invalid his election,
of the Ghost. In this way the divine considering that the Mysteries
Persons aren`t really distinct, administrated by an unworthy
between the Father and the Son bishop or priest, or by one who has
there not existing any difference. been unworthily ordained, are not
To Photius, the Modalism of valid. Only the Mysteries celebrated
Sabellius, which affirms that the by the priests with a saint moral
Father, the Son and The Holy character are efficient. The schism
Ghost do not form but only one takes place in the moment when
Person, it opens the door of the the opponent part is led by
Judaism. Donatus, the follower of Marjorinus
against Caecilian the Bishop. Both
Adoptianism: heresy appeared parts appeal to Emperor
at Rome, due to Teodoto (around Constantine. This one not only
convokes two synods, at Rome and Macedonius (495-511), being

Arles, and in 313 declares valid the caused by introducing in the text of
election of Caecilian, but directly the “Trisagion” of the adding “Who
intervenes in the detriment of the was crucified for us”, by the
Donatists. Donatus himself was Monophysite Patriarch Peter of
removed after the Donatists were Antioch. In this dispute were
declared heretics, and their already engaged Theodoret, Bishop
churches were closed by of Cyr († 466), who in 453
Constantine. consecrated to the disproof of the
Theopashism a book (“Epitomes”)
Messalians: (in the Syrian from a compendium against the
language the word it means heresies, by sustaining that the
“praying people”, from where the Son of God, about Whom the
Greek name of evhite): a sect of Trisagion mentions, he died on the
ascetics appeared in Syrian at the cross. Saint Cyril of Alexandria
end the IV century, under the teaches that the expression “God
leadership of Simeon of suffered into body” resonates with
Mesopotamia, who teaches that the the Orthodox Christology, because
grace and the sin still coexists into the Son assumed the human
the soul after the Baptism. The nature in the condition or the way
Mystery of the Baptism wouldn`t of existence (“tropos”) in which
have the power to uproot the sin, Adam left it. Death of the Son of
which maintains its influence in God is the sign of the human
parallel with the new energy of the nature which he assumed it. In
grace, the Christian being the 534, Pope Leon XII accepts the
object of this metaphysical formula, which was suspect at the
dualism. The Orthodox Fathers, beginning: “Unus the Trinitate
especially Mark the Ascetic and passus est carne” (“One of the
Diadochus of Photice, rejected this Trinity, of the Persons, suffered
conception, by affirming the real, into body”). The formula was
exclusive and definitive presence of introduced by the Orthodox monks
the grace, in the soul, from the and accepted by Emperor
baptism. The sin was evacuated, Justinian into the Confession of
“brought out”; the grace faith, published in 544.
mysteriously dwells into the heart,
the spiritual center of the man, but Bibliography: Justo L.
it is consciously manifested by Gonzales, A History of Christian
practicing the virtues, on the Thought, Abingdon Press,
measure of the spiritual growth. Nashville, New York, volume I,
Saint Makarios the Egyptian, the 1970, p. 132-159); H. Dörrites,
author of the “Spiritual Homilies”, Symeon von Mesopotamien: die
was accused of latent Messalians, Oberlieferung der messalianischen
but the accusation is unfair. “Makarios”Schriffen, Texte u.
Untersuchungen 55, 1, Leipzig,
Theopashism [“God suffers”]: 1941; R. Draguuel, Julien
the controversy appear at d`Halicarnasse et sa controverse
Constantinople under the Patriarch avec Sévere dÀntioche sur
114
lìncoruptibilité du corps du Christ, content known through the

Louvain, 1924; J. Meyendorff, revelation made to Moses and form
Messalianism or Anti- in which this content has been
Messalianism? A Fresh Look at the edited, which belongs to the
“Makarian Problem”, in “Kiriakon”, cultural Semitic environment from
Festschrift Johannes Quarten”, the period of the third millennium
Münster, 1972, p. 585-590; Viorel before Christ. Therefore, the
Ioniță, The Ecumenical Synod IV for biblical message is known through
the Present Ecumenism (doctoral revelation, not being the fruit of the
thesis), in “Theological Studies”, evolution of the cosmological ideas
XXX (1978), no. 5-8, chapter The or of the cosmological speculations.
Monotheletic Heresy, p. 398-414. This message has been expressed
into the language, in the concepts
CREATION [Greek: ktisis - and in the representations used in
ktisma; Latin: creatio = creator act, the culture of the Near East, which
genesis, creature, building]: was imbued by the myths of the
specific teaching of the Old and old religions from that area (See
New Testaments, according to Isaiah: 51, 9; Psalms: 74: 14). The
which God the Father, the Whole- mode of representing the physical
Keeper (Pantocrator), the Maker cosmos belongs to the époque
(poieten) created the heavens and within which it was written the
the earth (Genesis: 1: 1), bringing “Genesis”, when the earth was
everything in concrete existence represented as a flat surface
through His Word and creator will: supported by four pillars, which
“With the Word of God the heavens are supported by the inferior
were strengthened and with the waters; above earth there was
Ghost of His mouth all their considered to be a protector
power”… “For He said and they firmament, above which there are
were made, He commanded and the superior waters. Saint Basil the
they were built” (Psalms: 32: 6, 9). Great, in his commentary entitled
The message of the creation is “The Six Days of the Creation”
known from the historical (Hexaemeron) says that he will
revelation of God (Yahweh), that`s make the exposition in the
why the Christian doctrine about cosmological terms and
creation mustn`t be confounded representations of his time. So,
neither with the mythology, nor Genesis is not a chapter of
with the cosmology. Otherwise, the cosmology; that`s why, a supposed
Christian doctrine about creation incompatibility between Bible and
must be defended both against science, between the revealed
pantheism, which identifies God truths and the truths established
with the immanent world, and by the science, it is false.
against dualism, which separates The editors of the Old
the transcendent God from the Testament reunited, after exile, two
immanent reality. documents of the Genesis: chapter
In the description of the 2, 4 – chapter 4 (about Yahweh),
creation, from “Genesis”, there which elaboration took place in the
must be made a distinction IX century B.C.: and the chapter 1
between the revealed message, the – 2, 3 (the sacerdotal code)
composed at the beginning of the V of God (I Timothy: 4: 4), “this

century, under Ezra, after the creation” (Hebrews: 9: 11), the
coming back from exile. It is cosmos has been specially created
believed that the reference of the as matter, as heaven and earth.
creation, from “Genesis”, it is The duality of the creatures it is
especially written against the observed in the sensitive life, which
idolatry and against the polytheism it has a beginning and an end, and
from the pagan myths (Babylonian, the intelligible world, which is not
Egyptian, and Canaan). Otherwise, submitted to death. The immaterial
the history of the religions confirms world (“the heavens”) it is also
that the Bible combats the created and it is submitted to the
mythological conception about the same laws of the creation, and its
universe. The biblical religion is laws and relations are immaterial.
anti-mythical and it led to the The way how God creates it is
desacralisation of the cosmos, in not known, for He is above His
the sense that there are not acts. He is the Creator through His
anymore planetary divinities or will; although the creation doesn`t
mythological deities as in the take of His transcendental Being
oriental religions and astrology but in this sense. The creation is
(Parallel texts about creation: not a divine emanation, but it
Isaiah: chapters 40-48, written participates to being or to
during the Exodus; Psalms: 104 nothingness through the will of
and 89; Job: 37 and 38). God. Consequently, the relation
The notion of creation has two between the Creator and the
meanings: creation it is not totally as a
a) The creator act (ktisis) relation cause-effect, for the world
through which the “Pantocrator” is the work of the free decision of
God “calls to existence the ones God: “Everything that the Lord
which do not exist yet” (Romans: 4: wanted he made in heavens and on
17), namely the seen and the earth, in seas and in all the
unseen world, which he places in a depths” (Psalms: 134: 6). Of
personal report with Himself. The course, the living God puts in
creation it has its principle and movement everything, attracts to
purpose in God, Whom it makes existence and shapes with His
transparent, by being the work of creator Word, but being Himself
His wisdom and kindness above any movement. In the
(Romans: 1: 20). The creation primordial chaos, God, being love,
doesn`t have its existence and introduces the aspiration towards
cause in itself, but exists because being, the impulse towards
God wants it, through His creator perfection. Everything moves inside
Word. The creation is an act into God (Acts: 17: 28). The creation
which His absolute power is itself aspires towards God, tries to
manifested (Psalms: 103; Job: 38: come back to Him, as its source.
6). But the movement and the
b) The material substance of the development are proper to the
universe and the totality of the matter. The movement it is not else
creatures, “every creature (ktisma) but the becoming of the genres, of
116
the species and of the individuals, and the earth “out of the ones that
in their quantitative and qualitative did not exist” (according also to the
growth. Within this development Wisdom of Solomon6: 9: 1; Psalms:
the creation takes diverse shapes 32: 6).
and purposes. The shapes of the The world has a beginning;
creation pass from one to another that`s why there does not exist a
and they are not but diverse matter preexistent to the creation,
categories of existence. Despite which would have been organized
this, it is limited by the substance by God (II Corinthians: 4: 6;
and by the character of the world Romans: 4: 17). “Everything”
as creation of God. The evolution of (Ephesians: 3: 9), “the world and
the nature shows that the world everything that is in it” (Acts: 17:
cannot be in the same time 24), they have been called to
something eternal and in existence “ex nihilo” through His
development. The movement is not creator word: “For into this One
eternal in itself, and that`s why one have been made everything, the
cannot speak about its stopping, ones from heavens and the ones on
nor by its absorption into eternity. earth, the seen ones and the
The world in its material structure unseen ones, either thrones, or
is created by God as part of the principalities, either chieftains, or
matter; it is not evil in its essence, masteries. All of them have been
as Origen sustained, but only made through Him and for Him”
accidentally. Its substance is (Colossians: 1: 16).
limited for it is destined to another In the frame of the teaching
purpose towards which it is about the creation, there can be
moving. And the movement is made few special mentions:
determined, as being a process a) The human being, namely
which is attracted towards a the man and the woman, as
purpose. creature of God and His unique
This is shown also through the image into creation, is brought to
notion “at the beginning” (in existence through the cooperation
Hebrew: “bereshith”, in Greek: “en between the creator Word and the
arché”), which indicates the origin life-giving Ghost: “Your hands have
of the cosmos in time and space, made me and have built me”. The
these ones not being material woman, created in a moment of
realities, but limits of the creation. ecstasy – sleep, she has the same
Nothing into the world is uncreated humanity as Adam has (Genesis: 2:
and immobile, or infinite. Only God 21). Despite her state of creature,
doesn`t have another principle and that one of “living soul” (I
another purpose outside His Being. Corinthians: 15: 45), despite the
There isn`t time and space without fragility of his existence (the clay
God. That`s why the “beginning” is pot in the hands of the potter –
the starting point for the creation. Romans: 9: 20; Jeremiah: 18: 2-5),
In this sense, the divine creator act
it means creation ex nihilo, to 6
This book is not present in King James Bible.
which makes allusion the book One can find it in Romanian Orthodox Bible. A
Maccabees II, when writes (7: 2) translation of the “Bible Missing Texts” can be
that God has made the heavens found (under the mentioned title) at
www.academia.edu (E. l. t.`s n.).
the man is not only a part of the change in a way that “there will be
created existences, but he is a new heaven and a new earth” (II
“imago Dei”, and that`s why he can Peter: 3: 13; Isaiah: 65: 17; 66: 22).
exceed all the natural possibilities d) The continuous creator
placed into creation, becoming a activity of the One Who has made
new creature into and through the the light and has given an image to
power of Jesus Christ: “For if the darkness (Isaiah: 45: 7). Due to
somebody is into Christ, he is a His rationalities7 (logoi), namely to
new creature” (II Corinthians: 5: His eternal sense and to the
17; Galileans: 6: 10; Ephesians: 2: motionlessness, the creation is in a
10, 15; Colossians: 3: 10). continuous transformation. The
b) The Holy Ghost is actively forms of the life, namely the mode
present at the creation – Creator of organization, of subsistence, and
Spiritus (Genesis: 1: 2), like One of actualizing of the rationalities of
Who gives life: “The Ghost gives the things, pass from one to
life” (John: 6: 63). The Ghost, the another. By creating the heavens
“life giver” (I Corinthians: 15: 45) and the earth like a substance
comes upon the Son, and that`s which comprised everything and
why the Son could not be kept by bore everything in potency, the
death. The same Ghost maintains Great Artisan has put in movement
us alive and in eternity, even this whole, making it a well
though we are a mortal creation composed world, which reckoning
(Romans: 8: 11). and order, towards a harmony in
c) There is a connection all its elements. “He organized
between the creation and the everything as an adornment and
redemption of the man after the according to the connection their
falling into the sin. The Biblical rationalities, to can be rightly
revelation affirms in the same time named, the whole, adornment
the value and the dignity of the (cosmos)” (Saint Gregory Palamas,
creation, but also its degradation Heads about the Natural
and corruption (Hebrews: 1: 10- Knowledge”, 23, in The Romanian
12). Itself is redeemed from the Philokalia, volume 7, p. 436).
slavery of the corruption (phtora –
Romans: 8: 21), from its Bibliography: Basile de
temporality, and waits for the final Cesarée, Homelics sur
transfiguration. In either states it l`hexaéméron, translation by S.
remains the creature of God; that`s Giet (coll. Sources Chrétiennes),
why the path to God passes Editions du Cerf, second edition,
through creation (Romans: 1: 20), Paris, 1968; M. A. Orthanos,
which doesn`t keep its silence, for Creation et Salvation according to
“the heavens tell the glory of God Saint Basil of Caesarea, Athens,
and the doing of his hands is 1975; Priest Professor PhD
announced by the strength”
(Psalms: 18: 1). Like “the bodily
man” will be transformed in the 7
We prefer rationality and rationalities instead
“spiritual man”, likewise the of reason, reasons, because in English
present form of the creation will be language the last two ones have the main
meaning of: motif, cause, etc. (E. l. t.` s. n.)
118
Academician Dumitru Stăniloae, it means that the origin of the

The Creation as a Gift and the being, of the movement, of the life,
Mysteries of the Church, in “The it is in God. This affirmation is
Orthodoxy” XXVIII (1976), no. 1, p. “good” and blessed by God. It is
10-29; Idem, The Dynamic of the given to the man as being
Creation into the Church, in “The composed from body and soul,
Orthodoxy”, XXIX (1977), no. 3-4, created in the image and in the
p. 281-291; G. Florovsky, Idea of likeness of God. The creation exists
Creation in Christian Philosophy, in and it moves due to the blessing
“Eastern Churches Quarterly”, VIII, given to the man. The Sabbath, the
1949. rest, is part of the plan of the
creation.
CREATOR = name found in the The creation is the work of the
first article of the Creed, referring Holy Trinity: the Father, the Son
to the unique absolute Being Who and the Ghost. Different from the
is the origin and the sense of the material creation, the man bears in
creation. God unveils to Moses (= his soul the image of the Holy
brought out from waters – the one Trinity. The Genesis ascertains
who led the exodus of the Jews out that the Ghost of God was present
of Egypt by crossing the Red Sea – and worked in the creation from
Exodus, chapter 14; Hebrews: 11: the beginning (Genesis: 1: 2).
23-29) the true signification of his Everything has been created
name: “I am the One Who is”8 through the Word of God, who
(Exodus: 3: 14). God has His being exists from before the creation.
and His existence in Himself; He John: 1: 3: “Everything was made
does not emanate out from another through Him and without Him
principle, and He neither shares nothing was made from what was
His being with other gods. made”. Apostle Paul goes further
God is the transcendent, and says: “Everything was made
absolute being, unique in the through Him and for Him. He is
essence, Who created the heavens before everything and everything
and the earth. This is the first are laid through Him” (Colossians:
affirmation from the first book of 1: 16-17).
the Bible. The Genesis speaks Thus, since the creation of the
largely about God and the mode of World, the Father, the Son and the
the creation of the world and of the Holy Ghost appear as distinct
man. To create it means here, to Persons, having the same essence,
“pull” an existence in the present will and power. The Persons do not
reality in time and space, through divide the unique being of God.
the power of the creator word. God Therefore, the Christendom is a
is the One Who “pulled the beings monotheistic religion: “I believe in
out from nothing” (Hermas` one God”, “I am the Lord your God”
Shepherd, vision I, 6). Genesis: 1: (Exodus: 20: 2), and not a
3: “God said: let there be light, and polytheistic one: “You shall not
there it was light”. The creator word have other gods besides Me”
(Exodus: 20: 3), “There is no
another besides Him”
8
King James Bible: “I am what I am” (E. l. t.` s (Deuteronomy: 4: 39).
n.).
content (Matthew: 28: 19; Luke:

CREATOR SPIRITUS (may be 24: 29; Romans: 1: 1-4; 5: 1-5; 14:
in the missing texts) (E. l. t. `s n.) 17-18; 15: 16; I Corinthians: 2: 10-
16).
CREED [Greek: to simbolon tis The creed is used as symbol of
pisteos; Latin: credo, regula fidei = the common faith (Romans: 8: 21),
creed, resume or exposition of the or as a simple formula at Baptism
doctrine]. Equivalent to “symbol of (John: 3: 16; I Corinthians: 12: 3;
faith”, the term creed is used in a Philemon: 2: 11). The origin of the
general sense to designate a body creed is in the context of the
of teachings or of fundamental Baptism, for the confession of the
dogmas of faith. The Christian faith is a condition for Baptism
creed distinguished Christendom (Acts: 8: 36-38). The creed has the
from other religions, for indicating role of defending the true faith
a short confession of common faith against heresies, because the
with a precise meaning, with a Church has the duty to convey the
major dogmatic sense, when it faith of the Apostles without
refers to the Creed or the “symbol deformation. Besides, the
of the Orthodox faith”, namely the authoritative transmission and the
“faith from Nicaea” (Gregory of dogmatic Orthodox content are two
Nazianzus, Theological al Letters, C complementary elements of the
II, 1, in the cited translation, p. Tradition (I Corinthians: 11: 23;
71). 15: 3).
Although in the New Testament In the history of the dogmatic
there cannot be found a formulated one can observe an evolution of the
creed as such, established by Creed, both in what concerns the
Apostles, though, since the content, and also in its use.
beginning of the Church circulated Ignatius already mentions the use
short formulations of faith into of a creed during the service of the
which is resumed the unique baptism and during the one of the
history of the salvation and which Liturgy (The Epistle towards
indicate the object of the Christian Tralians, IX, 1-2, cited translation,
faith. Besides biographies and p. 101-102). But the first attempt
descriptions of events, the New to formulate a creed belongs to
Testament is full of affirmations of Justin the Martyr (ca. 150). This
faith, from where is its “dogmatic” creed under the form of questions
character also. For instance, there addressed to the one who is about
are many confessions of faith, with being Baptism, it is resumed to the
Christological content (“Jesus is faith in the three Persons of the
the Lord” – I Corinthians: 12: 3; Holy Trinity. Also, Hippolytus of
Romans: 10: 9; Philemon: 2: 11; Rome (martyr in 235), in his capital
Colossians: 2: 6; Acts: 11: 17, 20; work entitled: ”The Apostolic
16: 31; “Jesus is Christ” or “Jesus Tradition” (ca. 200), he insists
is the Son of God” – I John: 2: 22; upon the Christological doctrine.
Mark: 8: 29; Acts: 8: 36-38; I John: During this époque, the creed is
4: 15; 5: 5; Hebrews: 4: 14; Mark: associated not only to the churchly
3: 11; 5: 7) or with Trinitarian religious services of the Baptism
120
and of the Eucharist, but also with highlighting the Trinitarian

the catechetical instruction of the monotheism. The distinction of the
candidates to Baptism. During the Persons comes out also from Their
period of great conversion to own attributes: the Father is not-
Christendom (250-300), the born, the Son is born, and the Holy
Church itself organized the Ghost is proceeded. The
catechumenate, namely the hypostases are rather relations
method of receiving into the within Godhead. The second part
Church and of preparation for (art. 27-40) treats about the
Baptism. One of the obligations of personality of Jesus Christ, in the
the catechumens was top recite sense of the Christological
publically the symbol of the faith. definition from Chalcedon. At the
Among the creeds which were end it has a condemnation clause.
circulating since old times and The Nicaea-Constantinopolitan
have been preserved in the creed (“The Symbol of the Faith”) it
dogmatic and cultic tradition, are: is by excellence the text of the faith
The Apostolic Creed (or the Old of Christendom, for it has
Roman Creed), appears at Rome in succeeded to reconcile the
III century, being attributed to the monotheistic conception with the
Apostles, but only in IX century it Trinitarian conception about God.
is used in the Churches from At the origin of the text from Nicaea
Europe, at Baptism. In what stay the baptismal creeds used in
regards the content, it already Syria, Palestine and especially in
contains the basic teachings, Caesarea. The ending phrase
already formulated at the end of through which the heresy of Arie is
the II century, for the catechetical rejected, it is the article no. 2,
needs. Among others, it comprises especially the expression “of the
the doctrine about the descent to same being with the Father”. Many
hell (I Peter: 3: 18-19), about the bishops hesitated to pronounce
communion of the saints and “homoousios”, on the motif that it
about the resurrection of the body. is not a biblical expression. The
The Athanasius`s creed. It was last paragraph adopted by the
not written by Saint Athanasius († synod from 325 contains a formula
373), because the second part of anathema: “In what concern the
exposes the Christological doctrine ones who say that there it was a
from Chalcedon (451). It appears in time when Him (the Son) did not
the VI century in Latin language. exist and that before to be born He
At the beginning of the VIII century did not exist, and that He was
it is recited on Sundays, at the brought to existence from nothing,
morning religious services. In the or the ones who affirm that the Son
Roman-Catholic Church is very of God is of a different hypostasis
little used, while to Anglicans it (substance), or that the Son is
replaces the apostolic creed at the created or that He is submitted to
great holidays. The first part (26 the corruption and to change, on
articles) treats about the doctrine these ones the Church puts
of the Holy Trinity, highlighting the anathema”.
unity of substance and especially Against the heresy of Macedon,
the numerical identity of God, for who sustained that the Holy Ghost
is one of the servant ghost or 5. And He resurrected in the

angels of God, the ecumenical third day, according to the
synod from Constantinople (381) scriptures;
affirms the full godhead and the 6. And He ascended to the
equality of the Ghost with the heavens and sits to the right
Father and with the Son, using hand of the Father;
biblical expressions at the third 7. And He will come again,
person of the Holy Trinity: “Lord, with glory, to judge the living
life-Giver” (II Corinthians: 3: 6, 17), and the dead, of Whose kingdom
“Who proceeds from the Fathers” will to have an end;
(John: 15: 26), “Who spoke through 8. And into the Holy Ghost,
the prophets” (II Peter: 1: 21). the Life-Giver Lord, Who
The Symbol of the Faith, proceeds from the Father; the
namely the creed of the synods One Who together with the
from Nicaea from 325 and from Father and with the Son is
Constantinople (today Istanbul, worshipped and glorified, Who
Turkey) from 381, convoked by spoke through the prophets:
Emperor Theodosius, was 9. And into one saint,
recognized by the ecumenical congregational and apostolic
Synod from Chalcedon (451) like Church;
an authentic expression of the faith 10. I confess a Baptism into
of the universal Church: forgiveness of the sins;
1. “I believe (we believe, in 11. I wait the resurrection of
the original from 381) in One the dead;
God, the All-Keeper Father, the 12. And the life of the age to
Maker of the heavens and of the come. Amen”.
earth, of the seen and of the Bibliography: Ioan N. Karmiris,
unseen ones. The Dogmatic and Symbolic
2. And in One Lord Jesus Monuments of the Congregational
Christ, the Son of God, One Orthodox Church (in Greek
Born, Who was born from the language), 2 volumes, second
Father, before all ages: light from edition, Athens and Graz, 1960-
light, true God from true God, 1963; Oscar Cullman, Les
born, not made, the One of the premières Confessions de foi
same being with the Father, Chrétiennes, Presses Universitaires
through Whom everything was de France, Paris, 1948, second
made; edition; Mgr Basile Krivoscheine,
3. Who for us humans and for Les texts symboliques dans lÈglise
our salvation descended from Orthodoxe, in “Le Messager de
heavens and embodied Himself lÈxarchat russe en Europe
from the Holy Ghost and from Occidentale”, no. 48 (1964), p. 197-
Virgin Mary and made Himself a 217; and no. 49 (1965), p. 71-82;
man; Vitallen Laurent, Le symbole
4. And He were crucified for Quicumque et lÈlise byzantine, in
us in the days of Pontius Pilate, “Echos dÒrient”, 39 (1936), p.
and suffered and was buried; 383-404; Ștefan Sandu, The
Apostolic Symbol in the Present
122
Protestant Theology, in “The straightening” (I Peter: 2: 24). The

Orthodoxy”, XLI (1989), no. 3, p. Cross is therefore inherent to the
41-62. redeemer embodiment and to the
love of God towards man. In this
CROSS [Greek: stavros, Latin: sense Saint Maximos the Confessor
crux]: one of the first Christian says that all the beings and the
symbols representing the great creatures, by the finality of their
mystery of the Christian faith: the existence itself, they have a
sufferance and the death by Christocentric orientation through
crucifixion of Jesus Christ. the Cross, and that`s why the seen
Identified from the beginning as ones need the Cross and the
being the “sing of the Son of the intelligible ones need the tomb”
man” (Matthew: 24: 30) and the (Gnostic Heads, I, 67, The
“battle flag” of the Church (Isaiah: Romanian Philokalia, volume 2, p.
5: 26), the cross becomes the way 149). The Eastern Tradition hasn`t
of following to Jesus of Nazareth, separate the Cross from
the crucified emperor (Mark: 8: 34- resurrection and just for that
35). All the martyrs have their eyes hasn`t separated the embodiment
aiming on Jesus Christ, Who, “for from deification. Only in the light of
the joy laid before Him, He suffered the resurrection it is seen the
the cross – stavros” (Hebrews: 12: tragic reality of the Cross and of
2), confessing that there does not the sin, but also the power and the
exist experience of the Kingdom of mastery of God. The paradox of the
God without Cross (Acts: 7: 55-56). Christian faith consists just in that
To Saint Ignatius, the Church has that the power of God is shown in
its root in the wood of the Cross, sufferance, in the Cross, “for when
the Christians being the “branches I`m weak, then I`m strong” (II
of the cross”: “(Jesus Christ) was Corinthians: 12: 10). The
indeed crucified for us, with the resurrection gave to the Apostles
body, under Pontius Pilates and the true meaning of the Cross, the
Herod the Tetrarch, and due to the deepness of the sacrifice, but also
fruit of His Cross and to His the greatness of the divine
godlike sufferance we exist to raise forgiveness and love. That`s why
the flag along the centuries, the Cross is a rock of stumbling
through His resurrection, and to (Skándalon) for the heathen men (I
gather together His saints and His Corinthians: 1: 20-23).
believers, coming out either from In the Orthodox piety, the
Jews, or out of Gentiles, in the veneration of the Cross is not
unique body of His Church” separated from the praising of the
(Epistle towards the Inhabitants of resurrection: “To Your Cross we
Smyrna, I, cited translation, p. bow ourselves down, Christ, and
134-135). Your Holy resurrection we praise it
The Cross evokes the redeemer and glorify it”. On one hand, the
sacrifice, but also recapitulates the Cross unveils the world`s state of
entire life of Jesus Christ: “He bore sin and the responsibility of the
our sins, in His body, on the wood man for the infernal organization of
(to xilon – lignum), for we, dying the world and of this age. On the
towards the sins, to live towards other hand, the Cross is a
provocation from God against the behavior according to the

“fatality” of the good and bad, the exigencies, the imperatives and the
“trap” in which has been attracted discipline of the Gospel. This it
the “ruler of this world” (John: 14: means the cult with the mind: to
30) at the Place of the Skull (Luke: orient, to give and to entrust the
23: 37-39): “For although He was life to God: “On ourselves and each
crucified of weakness, from the will other and all our life let`s give it to
of God He is alive. And we are weak Christ God”.
into Him, but we will be alive The cult or the worshipping
together with Him, by the power of must be done in “Ghost and truth”.
God towards us” (II Corinthians: “The hour comes, and even now it
12: 4). has come, when the true
worshippers will worship in ghost
Bibliography: E. Bihan, LÈpitre and truth… God is ghost and the
de Cyrille de Jèrusalem à ones who worship Him owe to
Constance sur la vision de la croix, worship Him in ghost and truth”
in “Byzantion”, 43 (1973), p. 264- (John: 4: 23-24). Jesus pronounces
296; Priest Professor PhD these words in the context of His
Academician Dumitru Stăniloae, dialogue with the woman from
The Cross in Orthodox Theology and Samaria, of which subject is the
Worship, in “Sobornost”, 1977, no. cult at the temple and the
4, p. 233-243; Davis R. Grigg, The adoration of God. The expression
Cross and Bust Image, some Tests “in Ghost” can signify here “in the
of a Recent Explanation, in context of the personal meeting
“Byzantinische Zeitschrift”, 72 with the living God”, or “in the
(1979), no. 1, p. 16-33; Hans Ruedi presence and communion of the
Weber, The Cross, Tradition and Holy Ghost” Who will given to the
Interpretation, W. B. Bermunds, Christians just for call them to the
Grand Rapids, Michigan, 1979; C. ministration of God. “My witness is
Galeriu, The Christian Teaching God, Whom I worship in Ghost”
about Cross and Its Honoring, in (Romans: 1: 9). The cult
“The Orthodoxy”, XXX (1978), no. presupposes the conscience of the
3, p. 497-511. presence of the Ghost: “Standing in
front of Your glory”. Through His
CULT - the Christendom Ghost, God is “the One Who exists”
consists not only in confessing a (Exodus: 3; 16), the One Who is
revealed faith, also called creed, present there, the One Who is
but also in celebration of this faith everywhere and anytime, the One
through adoration acts. Who works everything in
Apostle Paul calls this attitude everybody, the One Who prays with
logiki latreia (Romans: 12; 1), the ones who are praying
namely speaking ministration (in themselves. In His Ghost, he is a
the New Testament edition 1982), God from nigh and from far
“spiritual worshipping” (Bible (Jeremiah: 23: 23-24). Through
edition 1988), “wise worshipping” Ghost he comes especially in the
(Gala Galaction) in the sense of middle of the ones who adore Him,
reorganizing the thought and of the namely He rests in His saints. The
124
cult it means therefore to stay in Testament it is already announced

the front and in the ambience of the breaking down of the altars
the Ghost; the cult is an act of which are consecrated to the idols
meeting and celebration, from (Isaiah: 27: 9). That`s why, part of
where the atmosphere of joy of the the preparation for the conversion
Liturgy. to Christendom was the
“In truth” can be understood renunciation to idols (Acts: 14: 15-
here “in total obedience to the will 18). The catechumenate, namely
of God, following to Jesus Who had the theological and ethical
no other purposes but that of preparation of the believers to
fulfilling the work of the Father become Christians through
(John: 5: 42). The cult is in fact an baptism, aimed in the first place to
act of obedience, of discipline and eliminate the adoration of deities
of orienting the whole life according and of the idols as a cult act (the
to the faith, unveiled into the Holy Prophets of the Old Testament
Ghost. That`s why, in cult, not the aimed the same pedagogy,
committing of the exterior rites is according to Deuteronomy: 7: 5;
the most important part, but the Leviticus: 19: 4). Unlike idolatry,
conscious and free placing of the the Christian cult aimed to get the
believer in a communion believer out from the servitude of
dependent on God, into Whom he the creation, which has no power
recognizes the center of his life. “In upon the man`s freedom. In cult it
truth” it means to unequivocally is reaffirmed also the plan of God
place yourself for the unique with the human being: to make the
source of the life, God, to man emperor of the earthly things
unhesitatingly choose the “way” of and like another god for the things
Christ, namely to be “faithful to the of God.
truth”, to life according to the truth How can be God adored in
(III John: 3-4). “Ghost and truth”, without
Since the beginning of its becoming this act idolatry? For
existence, the Church has paid a avoiding not only the idolatry but
special attention to the common also the pantheism and the natural
cult, the liturgical one, before the deification, the Church employed
altar, for from all the forms of symbolic ways of communication
expressing the Christian faith, the and expression. There is within
cult is the most exposed to the Tradition a whole “symbolic
idolatry, attitude which the theology” (a term frequently used in
Christian Church condemns it the areopagitic writings) which has
without compromise: “My beloved been developed in connection with
ones, run away from worshipping the liturgical cult and with the
of the idols” (I Corinthians: 10: 14), iconography. Symbol it means here
because the worshippers to the a representation bearer of mystery,
idols won`t inherit the Kingdom of a seen means on contact with the
God (I Corinthians: 6: 10). The hidden, unseen reality, which it
Christian faith does not have represents. The symbol brings in
anything common with the pagan the light a hidden, unseen reality,
polytheism or with the pantheism which represents it. The symbol
(Romans: 1: 21-25). In the Old brings in the light, in a
concentrated form, for our pascha, namely the passing from

contemplation, the infinite mystery death to life and just for that He is
of Godhead. The symbol is not a the mediator of a new covenant
created copy of the unseen God, (Hebrews: 9: 15) and the beginner
which would represent idolatry. It of everybody`s life.
has a reference point the personal The liturgical tradition paid a
presence of God through the great attention to the place of the
embodiment of His Son, Jesus Holy Ghost in the liturgical cult,
Christ, Who is the true image of according to the teaching about the
God. collaboration of the Persons of the
The celebrants of the cult – the Holy Trinity in the oikonomia of the
liturgical cult organized by the salvation. For the Holy Ghost, the
Church presupposes more factors: “life-giver”, Who proceeds from the
a) Jesus Christ is the unique Father and Who rests into the Son,
mediator between God and men is the One Who, starting with the
(Hebrews: 9: 11-15; 10: 10), “Who Apostles, in the day of the
gave Himself price of redemption Pentecost, flows as gift and as work
for everybody” (I Timothy: 2: 5-6). of the Holy Trinity upon the
He is mediator since His Church, assuring in this way about
embodiment (Hebrews: 10: 15), but the full of glory coming of Christ.
especially in His sacrifice, At the liturgy, the Ghost is the One
remaining for eternity our Hierarch Who makes possible the blessing of
(Hebrews: 7: 25; 9: 24). He brought the gifts and their transformation
Himself, for the sins of many, in the Body and the Blood of Christ
Himself as sacrifice, once for all and the sanctification of the
(Hebrews: 7: 28; 9: 26-28). In His believers. He gives Himself towards
sacrificial act, Jesus Christ does impartation, in the same time with
“the will of the Father”, but He the Eucharist: “We have received
willingly fulfills this will, Himself the heavenly Ghost. And on us,
offering His body (Hebrews: 10: 10- who impart ourselves from bread
20). Jesus Christ did not come and from a cup, unite us one with
either a simple priest bringer of another through the impartation of
sacrifices or as simple sacrifice or the same Holy Ghost”.
victim, for the past sins, committed b) The Church brings the
under the old Covenant. A liturgical cult in dependency of
contrary, “after He brought only Christ and in union with Him, of
one sacrifice for sins, he has placed course through the mediation of
Himself for ever at the right hand the priest. Besides, the priest
of God” (Hebrews: 10: 12). Through expresses the liturgical prayers at
His body we have a free entrance in plural, in the name of the believers,
the Kingdom of God, a new and who form the Church: “Mention
alive way has been opened to us God, the ones who have brought to
(Hebrews: 10: 19-20), towards the You this gifts, the one for whom
eternal inheritance. Christ came and through whom they have been
like Chief Priest of the future goods brought, and for what these ones
(Hebrews: 9: 11), committing into have been brought” (the Liturgy of
His body, for everybody, the saint Basil, Remembrance prayer
126
that is said during the Axion). The connection between the Church
Eucharist, like also the Mysteries, and the priest is best shown by the
work efficiently, through the ritual third Antiphon: “To You, Who has
of the celebrant, because the given to us the gift of uniting our
sacramental act per se is voices to bring in common these
guaranteed by the express promise prayers to You and Who has
of Christ. At proscomidy, the priest promised to fulfill the requests
prays: “do not stop, because of my from two or three gathered together
sins, the Grace of the Most-Holly in Your name, You Yourself now
Ghost of Yours, from the gifts that fulfill the requests of Your
are brought forth”. And during the servants, according to what is
Cherubic he says: “Do not turn necessary to them, giving to us in
away Your face from me, neither the present age the knowledge of
reject me from among Your the truth, and in the future age,
servants”. eternal life”.
c) The bishop, like also the d) The cult starts from the
priest, is the visible celebrant of the principle that the liturgy and the
priesthood of Christ. He is the seen mysteries are committed in the
icon of Christ in the middle of the presence of a community, even
liturgical assembly. The sacerdotal though the members of that
vestments show the quality of the community do not participate to its
celebrant. He celebrates the liturgy diverse manifestations. The
in the name of Jesus Christ, that`s believers participate to the
why one can say that the gift of the liturgical cult not only as receivers
Holy Mysteries it is what God gives of the Holy Mysteries or of the
to His Church, through the service grace, but also as the ones who
of the ordained priesthood. But the pray together with the priest (The
servant has received this authority Second Prayer for the Believers).
in the Church and through the The Eucharistic sacrifice is brought
Church. He celebrates the liturgy by the priest, but not separated
also in the name of the Church, from the believers, but in the name
together with the entire Church, of the believers, together with
bringing the Eucharist as them, and on the purpose of which
“thanksgiving” and cult of this one. they have brought it: the
For the Church in its totality and impartation with the Holy
unity, the ordained ministrants Mysteries. All of the believers prays
and baptized believers, each one in through the priest of the Church,
his manner, have received the with the understanding that they
mission to “represent” Christ. The themselves form a chosen people of
priest must bring the cult in the God (Deuteronomy: 7: 6; 26: 19), a
name of the Church and like the holy people (Leviticus: 19: 2), a
Church has established in its people of priests (Isaiah: 61: 6),
ritual. If the priest is separated saint priesthood (I Peter: 2: 5),
from community in a seen way, kingly priesthood (I Peter: 2: 9),
and he does not do what the kingdom of priests (Apocalypse: 1:
Church decided as ritual, the 6; 5: 10). The ministration of the
liturgy is not committed in the believers and the priesthood of the
name of the Church. The ordained ministrants have their
source in Christ, the Great

Hierarch, Who has made out of us
a kingdom of priests (Apocalypse:
1: 5-6).
The participation of the
believers to the Eucharistic liturgy
can be seen also in the fact that
they must utter Amen at the end of
the thanksgiving prayer: “When
him (the prestos) has finished the
prayers and the Eucharist, the
entire present people utters with a
loud voice: Amin” (Saint Justin,
The Apology, I, 55, Romanian
translation in the collection
“Churchly Fathers and Writers”,
no. 2, p. 70). It is also the duty of
the believers to, during the Great
Entrance, to identify the
Eucharistic gifts as being theirs
and to mention the diptychs of the
ones for whom these gifts are being
brought, alive or dead, and at the
end of the liturgy to impart
themselves with the Holy
Mysteries.
Bibliography: Ene Braniște,

The Special Liturgy, second edition,
Publishing House of the Biblical
Institute, Bucharest, 1985;
Alexander Schmemann,
Introduction to Liturgical Theology,
The Faith Press, New York, 1975;
Dumitru Colotelo, The Liturgical
Movement in the Western
Christendom, in “Theological
Studies”, no. 3-4, 1985, p. 165-
244.
CYPRIAN (may be in the

missing taxts) (E. l. t.`s n.)
128
deaconship: the candidate is

admitted to ministration through
DDEACON [Greek: diakonos =

ordination (I Timothy: 5: 22), after
he has been tried for this mission
(II Timothy: 3: 10), proving some
special features (I Timothy: 3: 8; 9:
ministrant]: churchly ministrant 12).
directly attached to the bishop, Although the title diakonos is
representing the first stage of the given to any form of ministration
sacerdotal ministration, which is into the Church – diakonia - in the
given through ordination, into the New Testament it show a specific
Church. The deacons are function, like in Philippians: 1: 1,
mentioned in Acts: 6: 1-6, the first where it speaks clearly about
mention about the organization of deacon and bishop. The deacons
the service at the feasts of the are received through the ritual of
Hellenistic Christians (namely Jews lying on of hands committed by the
from outside of Palestine, who had apostles (Acts: 6: 7), they fulfill
their own synagogues where the certain special conditions and help
Bible was read in Greek language). the bishops both at the Eucharistic
Luke the evangelist describes in cult and in the administrative
detail the selection and the affairs. Due to the fact that the
ordination of the seven deacons service of the tables is tied to
(Acts: 6: 1-6), highlighting the fact agapes, and the daily offering is in
that these ones received the connection with the Eucharistic
ministration through “laying on of offerings, deacons have also a
hands”, a sacramental ritual liturgical function (see
fulfilled by the apostles, through HIERARCHY).
which the power of the Holy Ghost
was transmitted. The deacons had DEACONSHIP (see
liturgical and catechetical ORTHOPRAXY) (may be in the
functions, which were fulfilled only missing texts) (E. l. t.`s n.)
by the churchly ministrants or the
apostles. In Acts: 6: 2: “It is not DEATH [Greek: thanatos, Latin:
appropriate to us (the apostles) to mors = a limit of the existence, the
leave the Word of God and to take disintegration of the being]:
care of feasts” – it is about the role condition of separation of the body-
which fell upon the deacons to soul unity through the turning
administrate the Eucharist and the back of the body into the elements
agapes (Deeds: 2: 42, 46). Form out of which it has been created:
other places can be seen the fact “earth you are and into the earth
that the deacons preached (Acts: 6: you will go back” (Genesis: 3: 19).
10; 7: 2; 8: 5, 38); Philip the All of them who have come out of
deacon preaches the Gospel in earth they will again turn back into
Samaria and in other places, and earth. The state of death is a
that they were committing also consequence of the sin (Romans: 5:
other Mysteries (Acts: 8: 28). 12, 14), which has introduced the
Paul describes the conditions to corruption, as disaggregation
enter in the stage of the element into the body. Created in
the image of God, for reaching to direct fight with it: “With death
the likeness, the man entered trampling on death”. In His
voluntarily in this negative process resurrection, in His Paschal
of the destruction of his being. God Mystery, Christ has inversed the
did not create death (Parables: 1: sense of death. He is our Life
8), but death “has entered” into the (Colossians: 3: 4). That`s why
world: “death has come through a Maximos the Confessor call the
man” (I Corinthians: 15: 21). The resurrection of Christ “death of
death has taken the body into death”(Answers towards
mastery due to the sin, through Thalassius, 61). There is a way of
which the man has exited from the living according to the body””
mastery of the immortal spirit, which it means spiritual death
which exists by itself. According to (Romans: 8: 4): “I have killed my
the measure of the existence, or of soul through sin, to be my body
the portion of life, death touches living” (The canon of Saint
only the corporeal element, and not Andrew). Origen speaks about
the divine image of the man, which three sorts of death: “towards the
is the immortal soul. Through sin, through virtue, towards God,
death, the man as body-soul union through sin and the separation of
decomposes (“Woe, how much the soul from the body (Dialogue
struggle has the soul when it parts with Heraclites Romanian
from the body!”), for God Himself translation, p. 342). There is the
allowed the undoing the man in the “eternal death” or the hell, namely
component parts, for the “evilness the sensation of being`s
not to be without death”. But the disintegration, the continuous
spiritual personality of the man is disaggregation of the spirit, the fear
not destroyed in the sense of of the nonsense and of the lack of
nothingness. Death is a condition communion, the stubbornness into
of existence`s limit, of rupture in repentance`s lack. Death is rather
the interior of the human, the final the waiting in the state of “sleeping
process of the corruption, but not a state” of the eschatological
passing from being to nothingness. promises: “The one who listens to
Death exists, but it has another My word and believes into the One
meaning and it`s already defeated. Who has sent Me, he has eternal
To the Christian faith, the antidote life and he won`t come to
against death is the resurrection, judgment, but he has moved
through which the elements of the himself from death to life” (John: 5:
mortal body are reconstituted, but 24).
being purified of their negative and “Lord, our God, Who with Your
corrupt aspects. The resurrection unspoken wisdom have built the
of dead it has its source in the man out of dust and, composing him
deified body of Christ, the first fruit in Your image and Your likeness,
of our nature. Death will be You have adorned him with
exceeded and overwhelmed by the countenance and beauty, like an
new life, which comes out from the honored heavenly creature, towards
resurrection of Christ (Romans: 8: the greatness and brightness of
11). Christ has crushed death in Your glory and of Your Kingdom;
130
but, transgressing him the word of Decalogue, but brought it to

Your commandment and not perfection.
guarding Your image, of which he Exodus: 20: 1-17:
was imparted, - for not be the “1 Then the Lord uttered before
evilness without death -, from love Moses all these words and He said:
of people, like a God of our parents, 2 I am the Lord thy God, which
you have commanded to this mix have brought thee out of the land
and to this unspoken connection of of Egypt, out of the house of
Yours – through Your godlike will – bondage.
to undone and scatter itself, for the 3 Thou shalt have no other gods
soul to go there from where it took before me.
its being, until the common 4 Thou shalt not make unto thee
resurrection, and the body to detach any graven image, or any likeness
itself in the ones from which it was of anything that is in heaven
composed. above, or that is in the earth
To You we are praying, to the beneath, or that is in the water
without beginning Father, and to under the earth:
Your One-Begotten Son and to Your 5 Thou shalt not bow down thyself
Most Holy and of-One-Being and of- to them, nor serve them: for I the
Life-Maker Ghost, to not allow Your Lord thy God am a jealous God,
creature to be swallowed by visiting the iniquity of the fathers
perdition; but the body to detach upon the children unto the third
into the one of which was and fourth generation of them that
composed, and the soul to settle in hate me;
the group of the saints” 6 And shewing mercy unto
(Euchologion, The Burial Service, thousands of them that love me,
edition from 1971, p. 163). and keep my commandments.
7 Thou shalt not take the name of
Bibliography: Saint Gregory the Lord thy God in vain; for the
Palamas, Heads about the Lord will not hold him guiltless
Knowledge of God, 51-54, In The that taketh his name in vain.
Romanian Philokalia, volume VII, 8 Remember the sabbath day, to
p. 460-462; C. Andronikoff, La keep it holy.
Dormition comme type de mort 9 Six days shalt thou labour, and
chrétienne, in the volume “la do all thy work:
maladie et la mort du chrétienne 10 But the seventh day is the
dans la liturgie” (Ephemerides sabbath of the Lord thy God: in it
Liturgicae), Rome, 1975. thou shalt not do any work, thou,
nor thy son, nor thy daughter, thy
DECALOGUE [Greek: ten words manservant, nor thy maidservant,
or commandments]: God spoke to nor thy cattle, nor thy stranger
Moses on the Sinai Mountain and that is within thy gates:
gave to him for the Jew people a 11 For in six days the Lord made
Law summarized in the Ten heaven and earth, the sea, and all
Commandments or Decalogue that in them is, and rested the
(Exodus: 20: 1-17; Deuteronomy: seventh day: wherefore the Lord
5: 6-22). Jesus didn`t annulled the blessed the Sabbath day, and
hallowed it.
12 Honour thy father and thy become god”. They do not hesitate
mother: that thy days may be long to call the man “god according to
upon the land which the Lord thy the grace” and to put sign of
God giveth thee. equality between salvation and
13 Thou shalt not kill. deification. Maxim the Confessor
14 Thou shalt not commit adultery. divides the history of the salvation
15 Thou shalt not steal. in two great parts, just having in
16 Thou shalt not bear false sight the deification: some of the
witness against thy neighbour. centuries were ordered for the
17 Thou shalt not covet thy mystery of the humanization of
neighbor’s house, thou shalt not God, others were destined for the
covet thy neighbor’s wife, nor his mysterious work of the deification
manservant, nor his maidservant, of the man (Answers towards
nor his ox, nor his ass, nor any Thalassius, 22, The Romanian
thing that is thy neighbor’s.”9 Philokalia, volume III, p. 70-71).
But the one who systemized the
DEIFICATION: [Greek: theosis; ontological basis of the salvation
Latin: deificatio]: the participation and established the vocabulary of
of the believers to the life of God the theology of the deification was
through the divine uncreated Saint Gregory Palamas (1296-
energies, the ontological content of 1359), the defender of the
the communion between man and hesychasm (see The Hagiorite
God. The deification is the state of Thom, in The Romanian Philokalia,
transfiguration of the humanity, volume VII).
the “exceeding” of the created Which are the anthropological
nature, through its consolidation in and the Christological bases of the
the true existence and through deification?
actualizing of a possibility that was 1. To the theological
given to it from the beginning. This anthropology, the deification is not
idea can be already found at I only a possible reality, but also one
Peter: 1: 4; “Partakers to the promised to the man from the
godlike nature”, but it was beginning. It is equivalent to what
developed during the patristic the Bible calls ‘likeness”, namely
period, becoming the central the dynamic inherent element of
dogma of the Orthodoxy. Starting the human, the imperial dignity to
with the saints: Irenaeus, which reaches “the images”, the
Athanasius and Cyril, to Simenon final end or the natural greatness
the New Theologian and Gregory to which the man is called: “The
Palamas, all the fathers of the deification, to say it shortly, it is
Church repeat this glorious the concentration and the end of
affirmation of the Eastern all the times and centuries and of
Christendom: “The Lord made the ones from time and from
Himself a man for the man to century” (Saint Maxim the
Confessor, Answers towards
Thalassius, 59, in the Romanian
Philokalia, volume III, p. 315).
9
We have here the Decalogue from King James
Bible with the corresponding language of it (E. Although the deification is above
l. t.`s n.).
132
nature and limitless, the human VIII, p. 146-147), uncreated,

nature is not modified, but rather received like an direct illumination
brought back to the glory destined of the godhead, unmediated come
to the creation. out from the hypostasis. Of course,
2. According to Cyril of the will-grace synergy is the
Alexandria, the principle of the preliminary condition of any
deification is the impropriation of Christian act, and the deification
the body by the Word, the supposes a synergetic maximalism.
consubstantiality of the Son with Although, here is about a real
our nature. By virtue of this transcending of the nature, of a
hypostatical union, there is that continuous exceeding of the nature
“communicatio idiomatum”, such through its irradiation of the
that His human nature is uncreated grace from the deified
penetrated by the irradiation of His humanity of Christ, until the
godhead. The deified body of Christ Christian reaches “at the state of
is the first fruit and the source of the consummated man, at the
our deification. The possession of measure of the age of the fulness of
the human nature in the Christ” (Ephesians: 4: 130). The
hypostasis of the Word – the en- deification impedes thus the man
hypostatizing – does not suppress and the creation to close
its characteristic, but is a guaranty themselves into their own
of its consummation: “The immanence and supposes their
embodiment of God, he says, is to opening to the infinite dimension of
us the sure guaranty of the hope of the being of God.
deification of the men`s nature. It
makes the man God as fully as God “When the gnostic has reached
made Himself man. For it is at a state of permanently doing
obvious that the One Who made good, then he, in a wonderful way,
Himself sinless man will deify the does good quicker than he speaks;
nature without changing it in God; and to bring to repentance and to
and as much will He elevate the turn his friends to God, the gnostic
man, as much He descended prays to be shared to him their sins.
because of the man” (Maxim the He has the ardent desire to give his
Confessor, Answers towards own goods to the ones he loves, and
Thalassius, scholia no. 3 to the his friends have the same feelings
question no. 22, in The Romanian towards him” (Clement the
Philokalia, volume III, p. 74; Idem, Alexandrine, Stromata VII, chapter
Theological Heads II, 25, p. 175). XII, 80, 1).
3. The deification is the spiritual
transformation which has as Bibliography: Jules Gross, La
support a quality of the nature, but divinization du chrétien dàpres les
it takes place not in the limits of Pères grecs: contribution historique
the nature and neither is the à la doctrine de la grace, Paris,
product of the nature, in the sense Gabalda, 1938; Myrrha Lot-
of moral perfection. The deification Borodine, La deification de
is not made (Kallistos and Ignatius l`homme, Cerf, Paris, 1969; Idem,
Xanthopol, the 100 Heads, 68, in La doctrine de la deification dans
The Romanian Philokalia, volume lÈglise Grecque jusquàu XI-e
siècle, in “Revue de l`histoire des through the devil to which He gives

religios”, tome CVI, no. 2 and 3; a limited power (Job: 1: 11; 2: 4;
CVII, no. 1, 1933; Idem, Nicolas Zachariah: 3: 1). In the New
Cabasilas, LÒrante, Paris, 1958; Y. Testament the devil is a destructive
M. Congar, La deification dans la principle, on which being holds the
tradition spirituelle de lÒrient, in sin itself, the hatred and the lie:
“Chrétiens en dialogue” (Unam “Him was from the beginning a
Sanctam, 50), Paris, 1964, p. 257- men killer and stood not into the
272; Frank Weston, Theosis or truth, because there is no truth in
Philanthropy? Orthodox Critics of him. When he speaks the lie, he
Western Ecumenism, in speaks out from his own, because
“Sobornost”, no. 10, 1974, p. 720- he is a liar and the father of the lie”
730; J. Meyendorff, Saint Grégoire (John: 8: 44). He pretends to have
Palamas et la mystique orthodoxe, the mastery of the death (Hebrews;
Editions du Seuil, Paqris, 1959; 2: 4) and his own domination upon
Anca Manolache, The Body of the the world and of the people of this
Lord in the Work of Redemption, in eon: “To you I will give this whole
“The Metropolitan of Banat”, no. 7- mastery, for it has been given to
9 / 1968. me and I give it to whomever I
want” (Luke: 4: 6). The demons
DEVIL [Greek: diabolos = obey to the devil and the people
divisive, calumnious, tempter]: the voluntarily places themselves
evil spirit which disunites the man under his influence, and that`s
from God and which inspires why they are called “the sons of the
hatred, perfidy and lie among devil” (I John: 3: 10). And their
people. It is known also under the deeds are the “things of the devil” (I
Hebrew name “satan” (Matthew: 4: John: 3: 8). Though he tempts
10; Mark: 4: 15; Acts: 5: 3; 26: 18; Christ (Matthew: 4: 1), this One is
Apocalypse: 12: 9), wearing the One Who will cause the
designations that show its works: overthrowing of the devil. The
accuser, blamer (Apocalypse: 12: “master of this world” was thrown
10), tempter (Matthew: 4: 3; I outside (John: 12: 31), and the
Thessalonians: 3: 5), mater of this judgment has been given to Christ.
world (John: 12: 31; 14; 30; 16: An activity of satan continues
11), god of this age (II Corinthians: after the embodiment and the
4: 4), master of the powers of the resurrection of Christ (Acts: 5: 3),
sky (Ephesians; 2: 2). In the Old but he has been disrobed of power
Testament the devil appears as a (I John: 2: 13). He continues to put
heavenly spirit which resists in danger the salvation of the man
against the plan of God – “I saw (I Timothy: 5: 15), but the man has
satan as a lightning falling down been definitively and objectively
from the sky” (Luke: 10: 18) – and liberated from the power of the evil
which seduces the people to sin (II Thessalonians: 3: 3). The man
and which accuses them before has not only liberty and the
God (Zachariah: 3: 1; I Chronicles: capacity of set himself free from the
21: 1; Psalms: 108: 5). God tries domination of the devil (Luke: 22:
the piety of the people (Job`s case) 3; I Corinthians: 5:5; I Timothy: 1:
134
20), but also the duty “to crush them through the cross”
satan under his feet” (Romans: 6: (Colossians: 2: 15).
11), because this one wants the Consequently, the devil or satan
sufferance (Luke: 13: 6). In (enemy, adversary) is identified
Apocalypse the devil appears as a with the evil spirit (demon), the
malefactor and sinister being. At leader of the fallen angels. (About
the end of the ages the devil will the fall of the angels see
use the name “Antichrist” Apocalypse: 12: 7-9). He pretends
(Apocalypse: 13: 1: II to be “the master of this fallen
Thessalonians: 2: 9) to dominate world” (John: 12: 31), but he has
for a short time, after which he will no power upon Christ (John: 14:
be judged and definitively 3), despite that he tempts Him
destroyed. The period of (Matthew: 4: 1-10). The one who
“Antichrist” it is a last effort of the betrayed Jesus is called devil
devil to deviate the creation from (John: 6: 70). The Church knows
its target and to mislead the the exorcisms or the rejections (“Do
Church`s attention from the you reject satan?”) as part of the
judgment of Christ and from preparation of the candidate to
waiting the Kingdom of God. As a Baptism.
matter of fact, the perfidy of the
devil stays it that that he hides DISCERNMENT (moral and
God as judge, by imitating in an spiritual) - The ascetic effort begins
opposite sense what god is doing. with the power of discerning the
In this sense, the devil creates the good from the bad, of
hell. To ascetics, the demons distinguishing between what is
through which the devil works are “according to” and what is
the evil passions, namely a “against” nature. The most
negative moral order, before which authentic virtue of the thinking,
the man preserves all his liberty according to the ascetic fathers, it
and responsibility. Not the body is even the discernment, the true
must be destroyed, but the evil distinguishing, or the right
spirit which serves of it (Ephesians: reckoning.
4; 12). The devil remains outside The first preoccupation is to get
us and seduces the men through the person`s identity out from this
pride, vain glory, and especially state of “composition”, of cleavage,
through sensuality, with the and of internal torment
permission of God, Who wants to (Ecclesiastes: 3: 10-11) and to
try, in this way, the virtues. Thus, reach at coherence and stability.
“through the devil a great From here the concentration of the
oikonomia is fulfilled” (Simeon the spirit, the bringing the mind into
Metaphrastes, Paraphrase to the self or into the heart (Matthew:
Makarios the Egyptian, 37-38, in 6: 25), for avoiding the disorder
The Romanian Philokalia, volume and the instability of the living.
5, 315). The weapon to fight the And the surest way of getting out
devil is the prayer and the Cross: from “scattering”, of gathering the
“He disrobed the masteries and the mind into the heart, by liberating it
powers and exposed them, with from incoherent movements, it is
resoluteness, overcoming upon the prayer. The most important
fruit of the prayer is even the of the ghost” (II Corinthians: 7: 1).
integrity and the peace of the The body is the temple of the Holy
spiritual life, through the power of Ghost (I Corinthians: 6: 19). “The
the unifying Holy Ghost. From here body is for the Lord, and the Lord
is also the hesychasm, namely the is for the body” (I Corinthians: 6:
reunifying of the thought with the 13). That`s why “I advise you
heart. In the state of prayer, the brothers to bring your bodies as
heart is the one which dominates living sacrifice” (Romans: 12: 1).
its own liberty, inside and outside, The body is destined to immortality
the one which converts the to which the humanity is
contradictory elements, the non- summoned: “The whole body and
authentic ones, in fecund soul to be guarded without stain in
elements. the name or our Lord Jesus Christ”
To achieve the discernment (I Thessalonians: 5: 23).
doesn`t mean yet to heal the sin In what regards the temptations
which has hidden itself into the or the trials, as also the
human nature. Moreover, to reach abandonments or the falls from
at the true hesychasm, to mastery grace, they must be considered
and knowledge of the self, two with the whole sobriety. The
more other elements must be request: “And not bring us into
considered: the discipline or the temptation” it is always actual and
ascesis of the body, and the necessary because the temptation
experience of the trials or of the it is not something else but the
temptations, of the “unseen” war. name of the evilness.
The ascetics distinguish As easy the right ones fall, as
between the physical body (soma) difficult is to the sinful ones to be
created by God, as part of our converted. On one had the fragility
humanity and as eternal destiny of the liberty even on the most
and the sinful passions added advanced stages of the spirituality;
which have been added to the body on the other hand we have the
(sarks), called the “ghost of the inclination of the man to settle
flesh”. This “body” forms the object insistently and durably in the
of the ascetic effort. The passions environment of the passions.
exercise a tyranny upon the body, That`s why, any temptation, in any
and so the collaboration of this one place and at any time, must be
is very much weakened: “the ghost rejected from the beginning.
is full of zeal, but the body is The temptations do not use to
helpless” (Matthew: 26; 41). He can fight the ones who fight. Their
even remain unmoved in its influence is exercised in the
passion, and that’s why the ascetic context of disobedience, or of
exercise is to force the nature to transgressing the commandments.
take a heroic character “among this If before the virtues the temptation
adultery and sinful generation” is helpless, it goes instead hand in
(Mark: 8: 38). And then the body hand with the disobedience. From
itself must be redeemed and here we have also the full
cleaned: “Let`s clean ourselves of responsibility of the will which
all the defilement of the body and stretches forth the hand to the
136
temptation. salvation and they always have a

The temptation cannot force the pedagogical purpose. In the
liberty of the believer, which oikonomia of the personal
remains untouched and firm. The salvation, God allows “some place
free collaboration with the grace as to work” over which they cannot
also the free acceptance of the evil pass. For even has been given
both are responsible acts: “As the permission to some ones in some
opposite power, so also the godlike things, the permission has not
grace show themselves to us by been granted in all the things. “God
urging us and not by forcing us, to does not allow the power of the
remain untouched thus our liberty devils and of the people to come
and the domination upon close to His creation to fulfill in it
ourselves. That`s why for the evil their will” (Saint Isaac the Syrian,
deed which the man makes being Words about Ascesis, III, in The
urged by satan, not satan but Romanian Philokalia, volume 10, p.
rather the man himself causes his 37).
own punishment, as one who was
not brought forcedly, but he DIVINE UNCREATED
willingly let himself to be convince ENERGIES [Greek: energeia =
through evilness. The same is the power of action, work]. The chapter
case of the good: the grace does not about the energies or the activities,
ascribe the good deed to itself, and or the uncreated divine works, it is
that`s why it dresses the man in a late development of the Byzantine
glory, because the man himself theology, gaining a capital
caused the good. Because the grace importance in the dispute of
does not make the man Gregory Palamas with the Latin
unchangeable by force, by tying his scholastic theologians, Barlaam
will, but even the grace is present, and Achindin, about the nature of
it lets the will free to be the man`s the grace and of the deification.
will proven as it is, either towards The term energeia is used before in
virtue, or towards sin. Because the Christological discussions,
there is a law not in the nature but being consecrated by the
in resoluteness of the free will, to Ecumenical Synod VI
be able to direct itself towards the (Constantinople, 681), which
good or towards the bad” (Simon condemns the Monothelitism. To
the Metaphrastes, Paraphrase to John Damascene the notion of
Makarios the Egyptian, 118, The energeia has the meaning of doing
Romanian Philokalia, volume 5, p. (realizing) or activity of any nature.
365). Applying it to the Christology, he
The temptation cannon resist sustains that each nature has its
against the will of God. God does own will, operation and work, that
not want the evil, but he allows the why in Christ there must be
trials as some exertions and stages recognized two wills and two
of the repentance. The fathers say natural works according to the two
that the “abandonments” of the natures: godlike and human. Of
grace, namely “the turning away of course that the two natures are
God from the man”, hang on the united and operate in common one
oikonomia of the subjective with another, and this is due to
their unique hypostasis, into which and are contemplated in a real

there are united the works of the manner and not symbolically. The
human nature with the works of energies do not constitute a
the godlike nature, showing up like person; they do not have their own
a theandric work. The difference of hypostasis, and they do not exist
the natures, wills and works is independently. The energies are
recognized in the unity of the contemplated into a hypostasis and
Hypostasis, for even after He took they are manifested through a
the human body, the Son is “One person, but they themselves are
of the Trinity”; He is the same Lord not a hypostasis.
Who operates through them, The teaching about the divine
without separation, neither change, uncreated energies constitute an
without division, nor mixing. essential characteristic of the
To Maxim the Confessor the Orthodoxy and it stays at the basis
divine energies are nothing else but of the belief in the Personal
the divine rationalities in their character of God, in the deification
concrete action, perceptible to the of the man and in the
empirical level of the things. In this transfiguration of the matter and of
action, the rationalities can be the creation. The Orthodox
recognized as energies: creator, theology specially understands the
providential and of judgment. grace as godlike energy and work,
Through energies God moves the through which the man becomes
creation and moves Himself, “partaker to the godlike nature” (II
though remaining unmoved and Peter: 1: 4). Of course, the
unchanged. In the discussion with distinction between essence,
the Latin theologians about the hypostasis and energy must not be
Tabor light – who under the pretext exaggerated, because the Church
of the simplicity and of the not- rejected the Emanation-ism and
division of the divine nature said the Modalism. Also, the deification
that the grace is created – Gregory must not be understood as
Palamas (+ 1359) makes distinction physical absorption of the creature
between the being or the essence of in the being of God. The Palamas-
God, namely the godlike uncreated ism is nothing else but a witness of
nature, unchanging, not-comprised the confrontation of two
and unspoken, and the divine “theologies”: the scholastic
uncreated energies, namely the substantialism and the patristic
personal works or “comings out” personalism, conceptions which
through which he let Himself to be reverberated upon many chapters
shared, manifests Himself and of the dogmatic, especially upon
deifies. The energies spring out the soteriology and sacramental
from the continuous godhead of theology.
the three Persons of the Holy “You neither reckon that the
Trinity, and through this are godhead and the kingdom of God
unique, indivisible, permanent and are created. For these ones are
stable. The energies are works of God. Nor you lower the
hypostasized, namely they exist in deifying grace to the level of a
the same time with the Persons “creature”, for not be you
138
descending together with it also the Romanian Philokalia, volume 7, p.

One Who has it by nature and 408-409.
provides this grace. Neither you
show, as something liar the fact Bibliography: Saint John
that the Son of God made Himself Damascene, The Orthodox Faith,
as us. For how would He have III, XV, cited translation, p. 127-
deigned to make Himself for us like 133; Saint Gregory Palamas, About
us, if He would not have imparted the Holy Light, in The Romanian
to us the Holy Ghost, but a creature Philokalia, volume 7, p. 262-374;
instead, better said if He would Jean Meyendorff, Introduction à
have not given to us the ghost of the lètude de Grégoire Palamas,
adoption in exchange of the body Editions du Seuil, Paris, 1959;
which taking it from the Virgin He Idem, Humanisme nominaliste et
made Himself a man? Neither you mystique chrétienne à Byzance au
make dwelling of the creatures, the XIV-e siècle, in “Nouvelle Revue
ones who are churches of God, Théologique”, 89 (1957), p. 905-
namely saints; nor make yourself so 914; Basile Krivochéine, Essence
unhappy, than not only to abstain “créée” et “essence “divine” dans la
yourself from the godlike and théologie spirituelle de St. Symèon
deifying impartation, but also to le Nouveau Théologien, in
reject the hope on it. Neither you “Messager de lèxarhat du
make God so helpless, than to not patriarch russe”, no. 75-76, 1971,
be able to give His saint impartation p. 151-170; Idem, Simplicity of the
to His cleaned rational creatures. Divine Nature and the Distinctions
Better said, do not make Him in God according to St. Gregory of
lacked of being and of hypostases, Nyssa, in “Saint Vladimir`s
by saying that He is one in every Theological Quarterly” (SVTQ), 21
aspect, and the same with His (1977), no. 3, p. 76-104; Edmund
works, through which these works Hussey, The Persons – Energy
are non-existential and non- Structure in the Theology of Saint
hypostatical, namely neither Gregory Palamas, in SVTQ, 13
essences nor hypostases. Neither (1974), 1, p. 22-43; Georges
make you sharable the essence of Barrois, Palamism Revisited, In
God, the one from above essence SVTQ, 19 (1975), no. 4, p. 232-
and name, and not-sharable and 245; Priest Professor PhD
not-manifested in itself, calling Academician Dumitru Stăniloae,
essence everything that is not Nature and Grace in the Byzantine
created… And believe you in the Theology, in “The Orthodoxy”, XXVI
same God, imparted and undivided, (1974), no. 3, p. 392-439.
united in impartation and distinct in
union, not come out from Himself in
comings out, and always moving DIVORCE – SEPARATION
Himself in motionlessness, sharing [Greek: aphistemi – apostasion;
Himself undivided and imparting Latin: divortium - repudium]: the
Himself whole in the manner of the undoing the act of marriage,
solar ray” (Gregory Palamas, About admitted in the Old Testament
the Godlike Impartation, 27, in The (Deuteronomy: 24: 1-3) through
simple “declaration of separation”
(Matthew: 5: 31), it is forbidden in respect its principles and canons.

the New Testament, which defends
the unique and monogamist Bibliography: Euchologion: the
character of the marriage. Asked Religious Service for the Second
about this Mosaic institution, Marriage, second edition, 1971, p.
Jesus Christ answers: “Because of 85-87; Elie Mella, Le divorce dans
the callousness of your hearts lÈglise Orthodoxe, in “Episkepsis”,
Moses allowed you to forsake your no. 121, March 1975, p. 14-16).
women, but it was not so from the
beginning” (Matthew: 19: 8; mark: “DO THIS…” In the time of
10: 2-12). Jesus, the Jews respected the
The Chur4ch does not support Passover, the greatest of all the
neither encourages the divorce but holidays (Exodus, chapter 12), in
tolerates it by condescendence the remembrance of the liberation
towards the fragility and the of the people from Egypt.
weakness of the human nature Considering that all of them were
(Matthew: 5: 32). The man and the slaves in Egypt and that the
woman are complementary beings pharaoh liberated them, the Jews
not only from the sexual point of appropriate this Passover (pascha)
view, but also of their destiny. The in the frame of a “celebration of
marriage does not stay on a simple remembrance” (Exodus: 12: 14).
declaration of the couple, but on The ritual of the bread without
the intention of God to reconstitute dough (azyme), the ritual which
the human kind in a determined lasted 14th to 21th of Nissan, takes
family (see MARRIAGE). That`s place in this context of waiting for
why, “what God has united, let the liberation (Exodus: 12; 17-20).
man not separate it” (Matthew: 19: After the Exodus, at 14th of Nissan
6). In this sense the Church always (the first month of the year), the
dissolves with sorrows a marriage paschal lamb was eaten (Exodus:
which it has celebrated. Even in 12: 2-13). In the frame of the
the case of widowhood, the Church family, “the Passover of the Lord”
does not recommend the marriage was being celebrated through a
to the widows (I Corinthians: 7: 8). meal at which meat of lamb was
The Church admits the second and consumed, and with the blood the
the third marriage (but does not doors were anointed, in sign of
admit the fourth one) for the protection (cf. Hebrews: 11: 28).
helplessness of the human nature Later, the immolation of the lamb
to bear the “the heat and the took place at the temple, in the day
hardship of the day and the bodily of 14th of Nissan, in the afternoon,
fire”. before the pilgrims come to
In what regards the motives of Jerusalem for a collective Passover
divorce, the Church has followed (cf. Exodus: 12: 6).
the civil law in use. Although, the To the Apostles Jesus is now
Church cannot be held the Lamb, the paschal Lamb,
accountable for the civilian state, through the blood of Whom the
neither is forced to officiate or to world is purified from sin and
annul a marriage which does not liberated from death, namely
140
passes into a new life (cf. John: 1: bread and you will drink this cup,
29). Jesus “yields His Ghost” on you announce the death of the
Friday afternoon, in the moment in Lord until He will come” (I
which at the temple commence the Corinthians: 11: 26). (see
sacrificing of the lambs. Now, EUCHARIST).
Christ has been sacrificed,
becoming, thus, our Passover (I DOGMA [Greek: dogma –
Corinthians: 3: 7). The salvation, dogmata = opinion, decision]:
like liberation from death, it is doctrine of faith formulated in a
realized through the sacrifice of synodial way, in which the Church
Jesus: “We passed from death to recognizes the full content and the
life” (I John: 3: 14). This is the Orthodox development of the
essential of the Christian faith. apostolic teaching, transmitted
Like also the prophet from the either through the written or
Old Testament, who refreshes the through the spoken tradition. In
memory of the people by the New Testament the word
denouncing the deviations and by dogma is used with many
insisting that “this day to be meanings: imperial edict or decree
towards remembrance” (Exodus: (Luke: 2: 1; Acts: 17: 7; Hebrews:
12: 4), Jesus asks to the disciples 2: 23); commandment or rule of the
with whom He ate the Passover, in Judaic law (Ephesians: 2: 15;
the upper room, according to the Colossians: 2: 14); decision with a
tradition, in the holy Thursday, mandatory character for the faith
before His sufferance on the Cross: (“what is absolutely necessary” –
“This you do towards My Acts; 15: 28) of the apostolic
remembrance” (Luke: 22: 19; I community from Jerusalem: “And
Corinthians: 11: 23-27). when they passed through the
The Church believes that, in the cities, they taught them to keep the
Eucharistic act, Jesus Himself teachings (dogmata) of the apostles
celebrates the Passover, namely and of the presbyters from
His death and His resurrection, Jerusalem” (Acts: 16: 4). In the
into which is fulfilled the continual post-apostolic and patristic
promise contained in the Exodus literature, the term indicates the
from Egypt of the Jew people. For fundamental teachings of the
God did not pass into the history of Christendom: “the dogmas of the
the humanity once in time of Lord” (Ignatius, The Epistle towards
Moses and once in the time of Magnessians: 13: 1), the “dogmas
Jesus, and left after, the history in of the Gospel” (Didache: 11: 3), the
its normal course. Like the “dogmas of the Church” (John
liberation from the slavery of Egypt Chrysostom, Homily to Philippians:
is always remembered, “for an 6: 2; G. P.: 62: 220). Saint Basil the
eternal settlement you to feast” Great affirms that the teaching
(Exodus: 12; 4), in the same way, (didaskalia) of the Church
the Christian Easter, namely the comprises dogmas (dogmata),
passing of Christ through death namely doctrines taught through
and through resurrection, it is the mysterious tradition, and
ceaselessly perpetuated in our life. preaching (kerygmata), namely
“For every time you will eat this teaching transmitted through the
public proclamation and through invests a doctrine with dogmatic

the cult: “Among the dogmas and authority, through synodial
the preaching preserved in the formulation, for the bishops have
Church, we have some of them the obligation to teach the teaching
from the written teaching and we in apostolic continuity, and
have gathered others, being through “ecclesial” reception, for
mysteriously transmitted, from the the whole body of the Church has
apostolic tradition. All of them have the mission of confirming this
the same force in what regards the teaching in an existential manner;
faith…” (About the Holy Ghost, c) The Eastern Fathers having an
XVII, 66, in the cited translation, p. apophatic conception about
479-481). In the vocabulary of the Revelation, they prefer the
ecumenical synods dogma it means mystery`s categories and the
the conciliar expression, with doxological terms when they refer
explicit authority, of the faith of the themselves to the revealed
Church. The dogma is equivalent to teachings; d) The dogma is a way of
“oros”, namely the norm of the knowledge – that`s why the Church
faith or the doctrinal definition, dogmatizes not for closing the
and it differs from “canon”, which mystery in definitions, but for
has the sense of a disciplinary unveiling this mystery and to make
prescription or of a cultic rule. The it accessible in order to be
theologians make difference understood and experienced; e) In
between dogmas, namely doctrines the doctrinal decisions of the
of faith which have the authority of ecumenical synods the dogmatic
a synod, and “teologumene”, terminology constitutes an
namely teachings of great essential criterion for the Orthodox
circulation within the Church but interpretation of those decisions.
which do not have the unanimous The doctrinal formulas must be
consensus of the Church, and taken according to their real sense
theological “opinions”, namely and they must not be changed
particular interpretation of some except for the interest of the good
theologians of theological schools, understanding and of the reception
but which do not contravene to the of the faith; f) The Orthodoxy has
consensus of the Tradition. not insisted with any risk to
The main aspects of the dogma formulate on synodial way, in
are: a) The Church proposes the dogmas, its confession of faith,
dogmas as expressing the “regula because the development of the
fidei” or “quae creditur”, namely faith does not depend on the
the objective, normative and process of dogmatizing. The
unitary content of the confession of transmission of the faith is not
faith (norma normans fidei); b) for limited to the dogmatic way, for
the truth of the Gospel was there are other modes of
unveiled to the Apostles and articulating and of communicating:
entrusted to the Church, which the cult, the liturgy, the
unmediated knows it in and iconography, the piety, the
through the power of the Holy customs, and etc.; g) “New dogmas”
Ghost, the Church is the one which does not mean “new revelations or
142
doctrines” but new theological of Antioch (1054) of the Patriarch

experiences and understandings of Michael Cerularius of
the truth which the Church has Constantinople;
received once for all. Once can - The decisions of the synods
speak about the history of the from Constantinople (1341 and
dogmas in the sense of historical 1351) regarding the hesychasm;
evolution of the doctrines` - The letter “Towards the
formulation. The ecumenical Orthodox Christians from
synod, namely the assembly of the Everywhere” (1440-1441) of the
local Orthodox bishops, it is the noble from birth Mark of Ephesus;
supreme authority which debates - The Confession of Faith of
general dogmatic problems and Ghenadius Scholaris;
decides in the matter of doctrine of - The three answers of the
faith. It must be highlighted also Patriarch Jeremiah II of
the fact that in East has been Constantinople towards the
granted a great importance to the protestant theologians of Tubingen:
dogmatic tradition accepted - The documents of the synod
in common by the undivided from Constantinople (1638);
Church, for this fact constitutes - The documents of the synods
the criterion of the unity of the from Constantinople and Iasi
local and universal Church. (1642);
In what regards the authority of - The Orthodox Confession of
the texts in which the dogmas were Peter Movila, the metropolitan of
expressed, in general it is made Kiev (1642);
distinction between the old - The documents of the synod
symbols, namely the decisions of from Constantinople (1672);
the seven ecumenical synods, the - The documents of the synod
only ones which wear the seal of from Jerusalem (1672);
the infallibility of the Church and - The confession of faith of
have a normative character for the Dositheos, the Patriarch of
teaching of the faith, as being part Jerusalem (1972);
of the Holy Tradition, on one hand; - The documents of the synod
and, on the other hand, the from Constantinople (1691);
confession of the faith, or the - The answers of the (Oriental)
symbolic books and texts, emerged Eastern Patriarchs towards
along the history, some of them Anomotus the Anglican (1716-
published by local Churches, 1725);
which, not being ratifies by an - The confession of faith of the
ecumenical synod, possess another synod from Constantinople (1727);
degree of theological authority than - The encyclical of the synod
the ones from the first category. from Constantinople against the
Professor I. Karmiris mentions as Protestant missionaries (1836);
symbolic Orthodox texts the - The encyclical of the synod
followings: from Constantinople against the
- The Encyclical “Towards the Latin innovations (1838);
Hierarchical Seats of the East” - The answer of the Oriental
(866) of the Patriarch Photius; (Eastern) Patriarchs towards Pope
- The First Letter towards Peter Pius IX (1848);
- The answer of the synod from has taught us the anointment with
Constantinople towards Pope Leon oil? And the deepening of the man
XIII (1895); for three times where is from? The
- The encyclicals of the other ones that are in connection
Ecumenical Patriarchy regarding with the Baptism, the rejection of
the ecumenical movement (1920 satan and of his angels, from which
and 1952). writing are? Are they not, I wonder,
“Some of the dogmas and from this unpublished and
preaching preserved into the Church unwritten teaching, which our
we have them from the written father kept under silence, without
teaching, but we received other from spying, as one who learnt well this
the Tradition of the apostles, thing: the keeping in silence of the
secretly transmitted. Both this holy greatness of the Mysteries? …
categories have the same authority Likewise the Apostles and the
for awe. Nobody will say a word Fathers, who established at the
against these ones, for nobody beginning the things related to the
knows, even for a bit, the churchly Church, they kept their mystery in
establishments. If we would try to hidden and in silence their dignity…
remove the unwritten customs, as (Saint Basil the Great, About the
not having great importance, we Holy Ghost, XXVII, 66, cited
would not realize if we would translation, p. 479-483).
damage the Gospel in its essential
parts; even more, we would restrict Bibliography: I. Karmiris, A
the preaching at its empty name. Synopsis of the Dogmatic Theology
For instance (to mention here the at the Orthodox Catholic Church,
first and very congregational thing), Christian Orthodox Edition,
who has learnt through writing, that Scranton Pa., translation by
the ones who hope in the name of George Dimopoulos, 1973, p. 6-12;
our Lord Jesus Christ have to do the P. Bratziotis, La signification du
sign of the cross on themselves? dogme dans la théologie orthodoxe,
What writing has taught us to turn in the volume “1054-1961: LÈglise
towards East when we pray? What et les églises”, Edition the
saint has left to us in writing the Chevetogne, volume 2 (1955), p.
words of calling the Holy Ghost for 197-206; N. Chiețscu, The Notion of
transforming the bread of the Dogma in the Contemporary
Eucharist and of the Cup of the Orthodox Theology, in “The
blessing? We are not satisfied with Orthodoxy”, IX (1959), no. 3, p.
the ones mentioned by the Apostle 331-381; Idem, The Importance of
or by the Gospel, but we tall some the Confessions of the Faith, in
things before, others after, as “The Orthodoxy”, VII (1955), no. 3,
having a great power for the p. 483-513; Priest Professor PhD
Mystery, and which we take from Academician Dumitru Stăniloae,
the unwritten teaching. We bless The Notion of the Dogma, in
the water of the Baptism and the oil “Theological Studies”, XVI (1964),
of the Anointment, and even the no. 9-10, p. 534-571; Pierre
ones who are baptized. Out of l`Huillier, La conception orthodoxe
which writings? What written word du dogme, in “Messager de
144
LÈxarchat russe en Europe subordinated to the Father. The

occidentale”, 20 (1954), p. 238- Father and the Son have two
245; Ioan I Ică, The Confession of different natures. The Father is
the Faith of Mitrophan Kritopoulos eternal, has no beginning and is
and Its Historical, Dogmatic and uncreated, while the Son has a
Ecumenical Importance, in “The beginning, being created, later, by
Metropolitan of Ardeal”, VII (1973); the Father out of what does not
Dogma and Pluralism, volume exist, out of nothingness. The
edited by Edward Schillebeeckx, Father existed before the Son. Arie
Herder and Herder, New York, uses all sort of rationalist
1971 (“Concilium”), p. 51; I. Bria, speculations, saying for instance
Tradition and Development in the that if the Son would be without
Orthodox Theology, in “The beginning, then he would be the
Orthodoxy”, XXV (1973), no. 1, p. brother of the Father, and not His
18-38; Aurel Grigoraș, Dogma and Son. Of course the Son is a special
Cult Analyzed form a creature, not God in a strictly
Interconfessional Point of View and existential sense, being the first
the Problem of the Intercommunion born from creatures. “One-Born” it
(doctoral thesis), in “The means to Arie One directly created
Orthodoxy”, XXIX (1977), no. 3-4, as Son by the Father, and “God
p. 292-497; Antonie Plămădeală, from God” it has the sense of
Truths of Faith, Dogmas, created God by God. Consequently
Theological Explanations, and the Word is Son and Lord and even
Theological Opinions, in the volume God but not necessarily as
“For all to be one”, the Publishing substance, but because God the
House of the Biblical Institute, Father wanted to create Him like
Bucharest, 1979, p. 363-371; that.
Gheorghe Alexe, The Problem of the To the ones who put a special
Symbolic texts in the Orthodox accent of the soteriological
Church, in “The Metropolitan of argument of the godhead of Jesus
Oltenia”, XVII (1965), no. 9-10, p. Christ, as also of the embodiment
842-855. of God, as for instance Saint
Athanasius (297-373), who
“DOGMA FROM NICAEA” participated to Nicaea and
GIFTS: “The Son if of-one-being combated the Aryanism, it is
(homoousious) and coeternal with absurd to say that the Savior is a
the Father”. creature. Bishop Alexander of
Convoked at the request of Alexandria condemns without
Emperor Constantine the Great, hesitation the opinions of Arie.
(+337), AT Nicaea, Bithynia, in 325, Removed from priesthood, Arie
in the time of Pope Sylvester I, the addresses himself to Eusebius of
first ecumenical synod discussed Nicomedia, who will become the
the problem of the divine nature or partisan and the supporter of him.
of the godhead of the Son, problem Verily, at the synod are organized
raised by Arie, a priest from two opponent groups: one led by
Alexandria. Arie sustained that the Eusebius of Nicomedia, who
Word is according to the nature, presented and extreme version of
radically different from and the Aryanism (“The Son is a
creature”); another was led by known in three modes of action or

Alexander of Alexandria, who in three states of revelation, so a
sustained that the Son is One with trinity for the purpose of the
the Father according to His being revelation (this tendency is called
and to His eternity. Modalism or Sabellius-ism). The
The synod of Nicaea condemns synod condemns the Aryanism, but
the Aryanism unequivocally. The does not refer itself to this
synod affirms that Jesus Christ is interpretation. The synod does not
the Son of God Himself, born from pronounce itself regarding to the
eternity from the Person of the Trinitarian dogma in its entirety;
Father, born and not created, God that`s why it stopped at “and in the
by His being identical with the One Holy Ghost”.
of the Father. For defining the To the synod participated
unity of essence – the godhead and Hosius of Cordoba, the envoy of
the coeternity of the embodied Constantine (from 324, emperor
Word with the Father – the synod over the entire empire) in Orient -
used the term homoousios, of-one- who accepted the declaration of
being, consubstantial, in the sense faith. In Occident the Trinitarian
that there is an essential absolute doctrine about the unity of being
union between the Father and the (substantia) was already
embodied Son. The embodied Son formulated even since the time of
is God through His being, identical Tertullian (+ 220).
with the one of the Father, from Through the imperial decree,
Whom he differs only in His the synodial participants who did
personality. The Aryans oppose to not sign the creed and the
this term saying that it isn`t into anathema they have no longer the
the Bible. The term was rejected by right to exercise their function. Arie
a synod from Antioch in 268, on is exiled and then forgotten by
the motif that would suggest a everybody. Although, after Nicaea,
heresy. Besides, in the following the Aryan crisis continued in other
decades, the different versions (these versions are going
interpretations regarding to be examined at the chapter
homoousios will generate the same “Controversies and Trinitarian
number of versions of the Heresies”), especially during the
Aryanism. In fact, even at the period 351-361, when the semi-
synod, some people like Eusebius Aryans were supported by
of Antioch and Marcellus of Constantinus (who rules over the
Ancyra, though opponents of Arie entire empire since 353). These
and Origen, in what concerns their ones occupied for 40 years the
subordination-ism, and without Orthodox churches from
denying the godhead by the being Constantinople. Valens, emperor in
of the Son, they are though against the Oriental part since 364, is
the homoousios, because it would baptized Arian in 366.
suggest a unity of God, in which
the three Persons of the Trinity DOXOLOGY [Greek: doxa+lego;
could not exist. They sustain that Latin: Gloria = praise, glory]: the
God is One, but He makes Himself hymnological and the
146
hymnographic form of expressing Father and of the Son and of the

the transcendence, the power and Holy Ghost”. The doxology best
the greatness of God, in the act of indicates the fact that the earthly
the prayer, of the liturgical cult, of church celebrates together with the
the homily and of the theological heavenly church (Apocalypse: 5:
speech. Paul makes considers the 13), the choir of the believers
Eucharist and the doxology, the “mysteriously imagining” (the
thanksgiving and the praise as Cherubic Hymn) the singing of the
being close to each other (I angelic groups: “For You are
Thessalonians: 5: 17), for the praised by all the heavenly powers
gratefulness towards God, the only and to You we exalt glory…” The
One truly worthy to be praised, Tradition has taken as Biblical
takes the form of the litany of model of doxology the Magnificat
extolling. “Therefore, either you eat, (Luke: 1: 46-55).
or you drink, ore you do something Magnify, soul of mine, the Lord,
else, do everything for the glory and my ghost rejoiced of God, my
(doxa) of God” (I Corinthians: 10: Savior.
31). From where is the insistence For He looked at the humbleness
not only on the doxological of His servant, for behold, from now
structure of the dogma, but also on all the nations will bless me.
upon the idea that the Church is For the mighty and the holy One
the temple of the divine glory: “In made me glory and His mercy in
the Church of Your glory standing every generation towards the ones
I, standing in heaven it seems to who fear Him.
me” (Isaiah: 6: 1-3). Has made strength with His arm
There are diverse forms of the Lord, scattered the proud ones
prayer or doxology: of thanksgiving, with the thought of their heart.
of praising, of asking, all of them Descended the powerful ones
beginning with “Dóxa Patri…”. The from the chairs and elevated the
highest expression of praise is the humble ones; the hungry ones He
Trinitarian doxology itself: “For to filled them with good things, and
You is ought the whole glory, honor the rich ones He brought them out
and worship, to the Father and to empty.
the Son and to the Holy Ghost”. To He supported Israel, His
Nicolae Cabasila (The Explanation servant, and He remembered His
of the Godlike Liturgy, XXIII, 4, mercy, like he spoke towards our
cited translation, p. 161-163), all fathers, to Abraham and to his
the prayers, the gestures, the rites seed, forever and ever.
of the priest and of the believers
within the frame of the liturgy aim
to constitute a unique and
grandiose Eucharistic doxology, as
also it shows the final part of the
liturgical hymn which follows after
litany of the catechumens: “For
these ones, together with us, to
glorify the most honored and of
great decency Your name, of the
with the Gregorian one, proposed
EEASTER [Greek: pascha =

by Pope Gregory XIII, in the year
1582, where from results a
difference of time between them
(the Julian calendar is behind the
passing]: religious feast at Jews in Gregorian one with 13 days). The
which is remembered about the majority of the Orthodox Churches
liberation and the exit of the have accepted the Gregorian
Jewish people from Egypt (Exodus calendar for calculating the fixed
is the book from the Old Testament holydays, but not for the
which describes the exit of the calculation of the Easter date,
Jews from Egypt). A part of the which is established each time
feast is a paschal ritual, namely according to the equinox. Due to
the immolation of the lamb in the these irregularities within the
evening of 14th towards 15th of calendar and of the date of Easter`s
Nissan, in the period of full moon date, the Churches are being
of the spring time. Often, the discussing now the possibility of
Easter is associated and even celebrating the Eastern commonly
identified with another feast, the in the same Sunday. In the
one of the Azyme which was being Western Church, the Easter falls
held starting with 15th of Nisan, between 22th of March and 25th of
during which was consumed April; in the Eastern Church
unleavened bread. The Easter between 4th of April and 8th of May
holyday passé also in the Christian (see TRIODE). In case of coinciding
calendar, but with the sense of The with the Judaic one, the Christian
Resurrection Day, or the Lightened Easter is postponed for the next
Day, of the passing from death to Sunday.
life through the sacrifice of Christ,
Who sacrificed Himself for us” (I ECCLESIOLOGY (may be
Corinthians: 5: 7). In the Christian within the missing texts) (E. l. t.`s
calendar the day of Sunday is n.)
consecrated to the resurrection.
What happens with the celebration ECUMENICAL MOVEMENT,
of the Christian Easter if 14th of the [Greek: oikoumene = Roman
Nissan falls on a day of Saturday? Empire (Luke: 2: 1), the entire
The date of the annual Easter is earth (Matthew: 24: 14; Acts; 11:
determined according to a rule 28), the inhabited earth, the world]:
established by the Ecumenical movement of restoration of the
Synod from Nicaea (325), namely: seen unity of the Churches divided
the Sunday after the first full moon along history due to the theological
which follows to the spring equinox and not-theological factors, on the
(established by the synod on 21th of way of the accords and theological
March). This calculation was being dialogue, of the common
made by taking in account the confession, of cooperation and
Julian calendar, introduced by reciprocal assistance. The
Julius Caesar in the year 46 B.C. beginnings of the ecumenical
The Roman calendar was changed movement can be found in the tries
148
of the confessions come out from which was preceded by the creation
the Reform of the XVI century to of some organisms with
resume the dialogue with the interconfessional character: in
historical Churches (the Councils 1864, the “Evangelical Alliance”
of “union” between Orthodoxy and and in 1895 the “Universal
Catholicism, in the XIII and XV Federation of the Christian
centuries, cannot enter in this Students Associations”. In 1914 is
category because the “unionism” founded “The World Alliance for
wasn`t ever accepted as method of Promoting the International
union). For instance, we have: the Friendship through Churches”. In
projects of Melanchthon to enter in this period, from the Orthodox part
contact with the ecumenical there are to be mentioned two
Patriarch Josaphat II (1555-1565), documents with ecumenical
like also the exchange of letters character: in 1920 the “Encyclical”
between the Lutheran theologians of the ecumenical Patriarchy signed
from Tubingen and Patriarch by the Metropolitan Dorotheos de
Jeremiah II (1573-1581); the Brussa (locum tenens), in which is
dialogue with the Anglican Church proposed the forming of a “league”
(“High Church”) initiated by the of the Churches; in 1924, the letter
ecumenical Patriarch Cyril Lucaris of the Patriarch Joachim III, which
(† 1638) and continued by refers to the interconfessional
Patriarch Mitrofan Critopulos († relations of the Orthodox Church.
1636) of Alexandria. In 1877 is In the first decades of our century10
created at Constantinople an there can be already distinguished
Anglican-Orthodox joint three great Christian movements
commission. In the year 1925 the with ecumenical character: “Life
Romanian Patriarchy opens the and Action”, or the practical
bilateral dialogue with the Church Christendom, which aims the inter-
of England. The result of these Churches collaboration for
negotiations was the recognition of promoting the peace and for
the validity of the Anglican serving the community. Its initiator
ordinations by Constantinople was Nathan Soderblom (1866-
(1922), Jerusalem and Cyprus 1931), the archbishop of the
(1923), Alexandria (1930) and Swedish Church.; “Faith and
Romania (1936); the conversations Organization”, of the theological
with the Old Catholics, at Bonn Christendom, which aims to
(1874-1875), at which participated finding a common theological
also Anglicans; the exchange of basis. Its founder was the Anglican
letters between the Orthodox – American Bishop Charles Henry
theologians and from Petersburg Brent (1862-1929); “The
and the Old-Catholic commissions International Council of the
from Rotterdam (1893-1913); and Missions”, created in 1921, which
the joint theological conference aims to coordinate the missionary
from 1931. societies (already founded in VIII
Under its present form, the century) and the unity of the
ecumenical movement has its origin
in the “World Conference of the
10
Missions” (Edinburgh, 1910), Is about the XX century, II millennium (E. l.
t.`s n.)
Christian witness in society. The the project of the great pioneers of

Ecumenical Council of the Churches the ecumenical movement: John R.
has left the “fusion” of these three Mott (1865-1955), Joseph H.
great movements. Because the Oldham (1974-1969), William
Ecumenical Council has a particular Temple (1881-1944), Karl Barth,
role in the present ecumenical George Bell, the Dutch pastor
movement, not only its universal Willem Adolf Visser`t Hooft, who is
dimension – (unites presently 313 elected the first secretary general of
member Churches, of all the Ecumenical Council. O series of
confessional traditions, except the great churchly personalities and
Roman-Catholic Church) -, but Orthodox theologians brought an
also through its ecclesial character, important contribution to the
being created through the decision founding of this international
of the member Churches, we will Christian organism: Metropolitans
limit this chapter to the history Germanous of Thyatira, Evloghius,
and program of the Ecumenical Nicholas of Nubia, Irenaeus of
Council. Novisad, Nektarius of Bucovina,
The forming of the Ecumenical Stephan of Sophia, Dionysus of
Council is decided in 1937 by the Poland, Demetrios Balanos,
two branches: “The Practical Panagiotis Bratsiotis, Mihail
Christendom”, which organizes the Konstantinidis, Chrysostom
conferences from Stockholm (1925) Papadopulos, Hamilcar Alivisatos,
and Oxford (1937), and “Faith and Georges Florovsky, Stephan
Organization” which assembled Zankov, Iuliu Scriban, Vasile Ispir,
itself at Lausanne (1927) and Serghie Bulgakov, leo Zande and
Edinburgh (1937). A provisory others.
committee assembled at Utrecht in The second general assembly of
1938 initiates the process “of the Ecumenical Council is held in
Forming” of the Ecumenical Evanston between 15th and 31th of
Council, which takes, due to the August 1954. Meanwhile, in 1950
war, until 1948 (22th of August – is adopted the “Declaration” from
4th of September), when takes place Toronto, regarding the
at Amsterdam the first general ecclesiological nature of the
assembly of the Ecumenical Council Council.
of the Churches, in association The third general assembly,
with the “International Council of which is held at New Delhi (19th of
the Missions”. 146 Churches, from November – 5th of December, 1961),
which only 4 Orthodox: the is marked by few important events:
Patriarchy of Constantinople, the a) the admission in of a great
Church of Cyprus, the Church of number of Orthodox Churches
Greece, and the Romanian from: Alexandria, Jerusalem,
Missionary Orthodox Episcopate Russia, Romania, Bulgaria, and
from America, adopted at Poland; b) The International
Amsterdam, in 1948, “the basis”, Council of the Missions merges
which has a pronounced with the Ecumenical Council; c) the
Christological character. In 1948, adoption of a widened basis, with a
at Amsterdam, it was realizes so, Trinitarian Character: the
150
“Ecumenical Council of the Community”, El Escorial, Spain,

Churches is an association of October 1987; the missionary
Churches which confess Lord Conference: “Let Your will be: the
Jesus Christ like Lord and Savior Mission of the road of Christ”, San
according to the Scriptures and Antonio, Texas, May 1989.
seek to fulfill together their The general secretaries of the
common calling for the glory of the Council: W. A. Visser`t Hooft
One God, the Father, the Son and (1948-1966), Eugene Carson Blake
the Holy Spirit” (1966-1972), Philip Potter (1972-
The fourth assembly was held 1984). Since 1985, the secretary
at Uppsala, Sweden (4-20 of July general of the council is the
1968), with the theme: “Behold, I Methodist pastor from Uruguay
am doing all thing new”; the fifth Emilio Castro.
one took place in Nairobi, Kenya The ecumenical patriarch of
(23th of November – 10th of Constantinople Demetrius I
December, 1975) with the theme: publishes a declaration with the
“Jesus Christ liberates and unites”; occasion of the 25th anniversary of
the sixth was held at Vancouver, the Council in 1973. The third pan-
Canada (24th of July – 10th of Orthodox pre-conciliar Conference
August, 1983) with the theme: (Chambésy, Switzerland, 28th of
“Jesus Christ the life of the world”; October – 6th of November, 1986)
the seventh took place at Canberra, adopted a decision regarding “The
Australia (7-20 of February, 1991), Orthodox Church and the
with the theme: “Come, You Holy Ecumenical Movement” (Episkepis,
Ghost, and renew the entire no., 369, 15.12.1986), decision
creation”. which has not canonical power but
In the last decade11, the only if it will be approved by the
Ecumenical Council has organized a Saint and Great Orthodox Synod.
series of world conferences and In the present frame of the
meetings. For instance: the Ecumenical Movement, the nature
Conference “Faith, Science and and the function of the Council
Future”, Massachusetts Institute of could be describes like thus:
Technology, Cambridge USA, 12-24 - The ecumenical movement has
of July 1979; the Missionary a comprehensive and indivisible
Conference “Let Your Kingdom character. There is a “sole”
Come”, Melbourne, Australia (12- ecumenical movement, opened to all
25 of May, 1980); the Consultation: Churches, than no Church can
“The Orthodox Participation to the pretend to be in the center of this
Ecumenical Council”, Sophia, movement, which is greater than
Bulgaria, 1981, 23-31 of May; the any individual Church and which
Conference: “Deaconship 2000. includes all Churches. It is not a
Called to be fellow humans”, federation of non-Roman
Larnaca, Cyprus, November 1986; Churches, but an inclusive
the Conference: “Koinonia. Sharing community; that`s why the Roman-
the Life in an International Catholic Church it is not excluded.
- The Ecumenical Council of the
Churches must not be identified
11
Is about the second decade of the XX century with the Ecumenical Movement.
(E. l. t.`s n.).
Even though the Council would communion with the other member
end to include all Churches, the Churches. The ecumenical dialogue
Ecumenical Movement would serves the cause of restoring the
remain always like something unity of all Christians, but it is not
inclusive. The Ecumenical Council identical to the union of the
is a fruit, and instrument of the Churches as such. The Ecumenical
Ecumenical Movement, a trying to Council is rather a forum where the
express more visible, more Churches follow to clarify the
structural, the communion divergent points and the point of
discovered by the Churches in the convergence. The Churches
Ecumenical Movement. But the themselves will decide the union.
Ecumenical Movement extends Resuming the recommendation
itself beyond the Ecumenical of the pan-Orthodox Conference
Council. Of course, this does not from Rhodes (1961) “of studying
mean that the appurtenance to the the means of getting closer and of
Ecumenical Council is lacked of unity of the Churches in a pan-
importance. On the opposite, for Orthodox perspective, in the spirit
each Church, the admission in the of the Encyclical from 1920), the
Ecumenical Council implies a first pan-Orthodox pre-conciliar
decisive step, for it means entering Conference (Chambésy, Geneva,
in a “conciliar community”, or in a 21-28 of November, 1976) decided
“conciliar process”. that “the participation of the
- The Ecumenical Council¸ wants Orthodox Church to be continued
to be, though, “a genuine council of and intensified within the
all Churches”. The sole condition ensemble of the Ecumenical
for admitting a Church as member Movement”. Of course, the
of the Council is the acceptance of participation and the presence of
the basis, admission which does the Orthodoxy in the ecumenical
not mean that that Church dialogue respect some
renounces to its own conception ecclesiological criteria and
about Church, about Christian principles of work:
unity and about the nature of the - The ecumenical problem is not
Ecumenical Movement. This the unity of the Church “per se”,
principle is applied also in the case which is given by God and it is
of the Roman-Catholic Church. The preserved historically and visibly in
basis indicates the theological the Orthodox Church, but the
common reality which holds historical disunity of the
together the Churches into the Christians. The schism is not
Council. Lately, due to the accords inside the Church, but in the
regarding the “Baptism, Eucharist separation of the Christian
and Priesthood”, it seems that this communities from the undivided
ecumenical theological reality Church, which is in direct
becomes more comprising. continuity with the apostles and
- The presence of e Church in with the patristic Tradition.
the Ecumenical Council does not - The restoration of the seen
mean “per se” the acceptance of the unity of the Church is not a
union of faith and of the Eucharist problem of churchly centralization,
152
neither of uniformity, nor of There are sectarian groups

confessional plurality, but of unity which criticize the participation of
of common faith. The the Orthodox to the Ecumenical
disagreements between Churches Movement (see Alexander
exist not only at the level of Kalomiros, Against False Union, St.
theological formulations, but at the Nektarius Press, Seattle,
level of the content of the doctrine Washington, 1990).
of faith. The unity of faith must Orthodox Churches which are
exceed the present confessional members of the Ecumenical Council
pluralism. of the Churches (in parentheses is
- There is an organic relation indicated the place and the date of
between the unity of faith and the admission in the Council):
Eucharistic community, in the Ecumenical Patriarchy of
sense that the Eucharist is the Constantinople (Istanbul, August
visible sacramental expression of a 1947);
local Church which confesses the Patriarchy of Alexandria (Egypt
same faith. The purpose of the 1948);
ecumenism is to find again the Patriarchy of Antioch
“Eucharistic basis” of the seen (Damascus, Syria, December 1946
unity. and 1952);
- There are reciprocally Patriarchy of Jerusalem
convergent and complementary (December 1946 and 1961);
elements in all the Christian Russian Patriarchy, Moscow
Churches. The ecumenical (New Delhi, 1961);
acceptance of these elements does Serbian Patriarchy, Belgrade
not mean a separate accord upon a (Enugu, 1965);
specific doctrine, but their Romanian Patriarchy,
integration in the “common faith” Bucharest (New Delhi 1961);
of the uninterrupted Tradition. Bulgarian Patriarchy, Sophia
- The Churches bear witness in (New Delhi 1961);
common in diverse cultural Church of Cyprus, Nicosia
situations, in diverse social (November 1946);
environments and political Church of Greece, Athens
systems. Recognizing the existent (1947);
diversity, including the pluralism of Orthodox Church from
the theological methods, is part of Poland, Warsaw (New Delhi, 1961);
the Tradition`s process. Church of Georgia, Tbilisi
- There is an ecumenical ethic (Paris 1962);
which takes in consideration the Orthodox Church of
right of each Church of having its Czechoslovakia , Prague (Geneva
12
own ecclesiological conception and 1966);

also about the ecumenical Orthodox Church from
movement. This includes the America (Evanston 1954);
abstention from any form of
proselytism, the rejection of the
appeal to unionism, the lack of 12
This former socialist state has been divided
meddling in the internal affairs of after the falling of the iron curtain (after 1989)
other local Churches. in two states: Czech Republic and Republic of
Slovakia (E. l. t.`s n.).
Japanese Orthodox Church, Johanne feiner and L. Vicher,

Tokyo (Geneva, 1954); Nouveau livre de la foi. La foi
Antiochian Orthodox commune des chrétiennes, Le
Archbishopric of New York and of Centurion, Paris, 1976; William R.
the Northern America (Evanston Hagg, Ecumenical Foundations,
1954). Harper, New York, 1952; Madeleine
Barot, Le movement oecuménique
ORTHODOX ORIENTAL Paris, PUF, 1967; V. T. Istavridis,
CHURCHES The Ecumenicity of Orthodoxy, in
(or PRE-CHALCEDONIAN) “Procès-Verbaux du Deuxième
Congrés de Théologie Orthodoxe”,
Coptic Church (Cairo, Egypt Athen, 1978; Vers un consensus
1948); eocuménique: baptême, eucharistie,
Ethiopian Church (Addis ministére. Foi et Constitution (doc.
Ababa, Ethiopia, May 1948); no. 84), the Ecumenical Council of
Armenian Apostolic Church of the Churches, Geneva, 1977; Yves
Etchmiadzin, Armenia, (Paris Congar, Une passion, lùnite.
1962);; Réflections et souvenirs 1929-1973,
Armenian Apostolic Church of Cerf, Paris, 1974; Oscar Cullman,
Cilice, Antelias, Lebanon (Paris, Vrai et faux oecuménisme.
1962); Oecuménisme après le Consile,
Syrian Church of the Orient Delachaux et Niestlé, Neuchâtel,
(Kottayam. India, September 1947); 1971; Theodor M. Popescu, The
Syrian Church of Antioch and Orthodox Position in Ecumenism, in
of the entire Orient, Damascus “The Orthodoxy”, XV (1963), no. 2,
(Sft. Andrew, 1960); p. 187-215; N. Chiţescu, The
Syrian Apostolic Church of Ecumenical Movement, in “The
the Orient (Teheran, Iran, August Ortrhodoxy”, XIV (1962, no. 1-2, p.
1943). 30-40; Ion Bria, Dogmatic Aspects
of the Union of the Christian
Bibliography: R. Rouse and S. Churches, Publishing House of the
C. neill, A History of the Ecumenical Biblical Institute, Bucharest, 1968;
Movement, London S.P.S.K., Nils Ehrenström and Gunter
volume I (1947-1948), 1967; Gassmann, Confession in Dialogue,
volume II (1949-1969), 1970, third edition, Ecumenical Council
edited by H. E. Fey; Maurice of the Churches, Geneva, 1975;
Villain, Introduction à Marc Boegner, Lèxigence
lòecuménisme, second edition, oecuménique. Souvenirs et
Casterman, Tournai (Belgium), perspectives, Albin Michel, Paris,
1959; W. A. Visser`t Hooft, Le 1968; Priest Professor PhD
temps du rassemblement. Academician Dumitru Stăniloae,
Mémoires, Paris, Seuil, 1975; The The Coordinates of the Ecumenism
Orthodox Church in the Ecumenical from Orthodox Point of View, in
Movement, Documents and “The Orthodoxy”, XIX (1967), no. 4,
declarations 1902-1975, Editor C. p. 494-540; Jean-Louis Leuba, A la
G. Patelos, Ecumenical Council of découverte de lèspace
the Churches, Geneva, 1978; oecuménique, Delachaux et Niestlé,
154
Neuchâtel, 1967; Philip Potter, The the bishops a full autonomy in

Churches and the World Council debates. In the decisions of the
after Thirty Years, in “The synods there must be made a
Ecumenical Review”, volume 31, distinction between dogma, which
no. 2, 1972, p. 1333-145; M. M. has a doctrinal content of faith
Thomas, Towards a Theology of (“oros” – “finis”), and canon, which
Contemporary Ecumenism, has a disciplinary character.
Christian Lit. Soc., WCC, Madras – Neither the convoking by emperor,
Geneva, 1978; Konrad Raiser, nor the ecumenical representation,
Ecumenism in Transition. A or the signature of the bishops on
Paradigm Shift in the Ecumenical the synods` papers don`t guarantee
Movement, WCC Publications, the intrinsic Orthodoxy of the
Geneva, 1991; Suzanne Martineau, expressed faith, of the creed. The
Pédagogie de lòecuménisme, decisions of the ecumenical synods
Fayard-Marne, 1965; Heinrich don`t constitute an external
Fries and Karl Rahner, Unity of the criterion of the faith, because no
Churches; an Actual Possibility, exterior authority can impose the
Fortress Press Philadelphia Pauline truth of the faith. That`s why, they
Press, New York, 1985; Ion Bria: must be “perceived” and affirmed
The Sense of Ecumenical Tradition, by the conscience of the Church.
WCC Publications, Geneva, 1991. The Oriental Tradition recognizes
seven synods with an ecumenical
ECUMENICAL SYNOD [Greek: character, between which there
oikomeniki sinodos, Latin: were held numerous local or
concilium = assembly of bishops, regional synods. The ecumenical
which represents the whole synods are:
Church]: The collegial form in 1) The Synod from Nicaea, in
which the universal episcopate Asia Minor (May-June 325),
expresses itself in matter of convoked by Emperor Constantine
doctrine and discipline. Despite the the Great (247-337) in the church
fact that the bishop has a local of his palace, to which attend “318
determined destination, he has a fathers”, bishops from all over the
collegial responsibility in the empire, including the
problems of general interest of the representatives of Pope Sylvester I
Church. In the period from before (314-335), the priests Vit and
the Schism (1054), the Vicent. Among the Occidental
“ecumenical” character of a synod bishops are remarked Hosius of
is given by the presence and by the Cordoba (Spain), the one that was
representation of the episcopate sent by emperor to Alexandria for
from the whole empire. In this reestablishing the peace with the
sense the representation of the Egypt`s Church. The purpose of
Rome`s chair (the Rome`s diocese) the synod is to explicitly formulate
was necessary. Although convoked the faith about the Holy Trinity, in
by emperors, the ecumenical opposition with the erudite priest
synods don`t constitute an imperial Arius (ca. 256-336) from
institution. They sign the synodial Alexandria, who sustained that the
papers without voting and without Son is not identical by nature to
influencing the decisions, letting to the Father, being subordinated to
the Father as a creature of a especially to the persecution which

superior order. Under the influence the descendants of Constantine –
of Saint Athanasius, deacon of Constantia (350-361), the
Alexandria, the synod affirms that Constantine`s sister, Constant and
God-the Son is of-one-being Valens († 378) – start against the
(homousios) with God-The Father. Orthodox from Nicaea. The synod
God-the One, Who has a sole is called to pronounce itself related
nature, exists as Trinity, the three to two heresies of that time: the
‘hypostases” having each of them one sustained by Macedon, bishop
unique and personal properties. of Constantinople – who denied the
The Creed from Nicaea soon full godhead of the Holy Ghost, by
become the point of reference of the saying the is a creature of the Son
whole Orthodox tradition, – and the one of Apollinaire, bishop
especially of the following synods. of Syria, who denied the presence
There exists the opinion that the of the rational soul (or of the spirit)
other synods aren`t something else in Christ, this one being replaced
but the confirmation and the by the Word. The synod resumes
explanation of the Orthodoxy from the doctrine from Nicaea upon the
Nicaea. Besides, the ulterior Holy Trinity – doctrine
synods start with uttering the strengthened after by the
Symbol of Nicaea. The papers of Trinitarian theology of the
the synod weren`t preserved, but Cappadocian fathers: Basil the
Eusebius of Caesarea (In Vita Great, Gregory of Nazianzus, and
Constantini) makes a wide Gregory of Nyssa, who imposed the
description of the debates. The formula: “One and the same
synod promulgates 28 canons, godlike nature in three Persons” –
which provide, among others, the and add the articles concerning the
celebration of the Easter on a Holy Ghost. Against Macedon, “the
Sunday, but not in the same time 150 fathers”, without using
with the Jewish Passover; the “homousios”, affirm that the Ghost
organization of the Church is “worshipped and glorified
according to the administrative together with the Father and with
principles of the empire; the the Son”. The synod rejects the
presence of three celebrant bishops Apollinaris, in the expression “from
in the episcopal ordination. the Holy Ghost and from the Virgin
2) The Synod from Mary”. The symbol from 381 will
Constantinople (May-June 381) is become the classical, ecumenical
convoked by Emperor Theodosius creed of the Christian Church. This
(379-395), without consulting Pope symbol will enter into the liturgy
Damas I (366-387), with the and it will be confirmed by all the
intention to put an end to the ulterior synods under the name of
Aryan controversy, which Nicaea-Constantinopolitan Creed.
continued also after the Synod from In the canon no. 3, the synod
Nicaea, due to the support given establishes the order of the five
even by Emperor Constantine to patriarchates, by taking in account
the semi-Arians (the emperor exiles the political situation of that time.
Saint Athanasius to Tréves) and Rome enjoys a preeminence of
156
honor, and the Constantinople against to the confession of the

occupies the second place, having saints. For these ones, either in
privileges equal to the imperial speeches, or in writings, call it
city”, Rome. unspoken, uncreated, eternal,
3) The Synod of Ephesus (June- timeless, unapproachable,
July 431) is convoked by Emperor unmeasured, endless, limitless,
Theodosius II (408-450), with the unseen by angels and people, the
purpose of clarifying the dispute archetypal and unchanged, glory of
between Nestor († 451), bishop of God, the glory of Christ, the glory of
Constantinople (in 428), and Cyril the Ghost, the ray of godhead, and
of Alexandria (412-444) [this one the ones alike. For it is glorified, he
being the nephew of Patriarch says, the body since receiving Him;
Theophilus (385-412), the one who and the glory of the godhead will
plotted the deposing and the exile make the glory of the body. But the
of Saint John Chrysostom († 407)]. glory was not-shown in the visible
Nestor appears as the founder of a body due to the ones who couldn`t
new heresy according to which receive the ones which are unseen
there are two distinct persons in to the angels. Therefore, He
the embodied Word; that`s why changes His face not by receiving
also the Virgin Mary can`t be called what he didn`t have, nor by
as “Birth Giver of God”, but only transforming Himself in what He
“Birth Give of Christ”. At Cyril`s wasn`t, but by unveiling Himself to
insistence, the synod (153 bishops) His disciple as what he was,
defines the doctrine about the opening their eyes and making
union of the two natures in the them from blind to see. For by
unique person of the Word and the remaining Himself the same One, he
doctrine about Virgin Mary – the made Himself now seen to the
Birth Giver of God. disciples, by showing Himself
different than He appeared to be
Between 356 and 363 the pages before, for he is the true Light (John:
are missing in the version after 1: 9), the beauty of the glory. “And
which this translation has been He shone like the sun”. The icon is
made. faded, for it is impossible to be the
uncreated wholly mirrored in
(…) thanks: “Let be praising You, creature” (The Hagiorite Tome, in
Lord, all Your things and Your The Romanian Philokalia, volume
pious ones to bless You. The glossy VII, p. 117-419).
of Your Kingdom they will tell and
of Your power they will speak” Bibliography: Simeon the
(Psalms: 144: 10-11). Metaphrastes, Paraphrase to
“All the one who says that the Makarios the Egyptian, 36-37, 62-
light which shone to the disciples in 63, 137-139, in The Romanian
Tabor is a phantom and a symbol Philokalia, volume V, p. 314-315,
which is done and undone, and 330-331, 378-380; Sergius
doesn`t truly exist, and sustains Bulgakov, A Bulgakov Anthology
that isn`t a work above any edited by James Pain and Nicholas
understanding, but lower than Zernov, The Westminster Press,
understanding, he himself resists
Philadelphia, 1976, chapter The To those who speculate in this

Wisdom of God, p. 144-156. sense, the embodiment though does
not come from the universal
EMBODIMENT [Greek: history and neither is a necessity of
enanthropesis, Latin: incarnation = the creation`s evolution, but is an
the dwelling of God into body, inherent to the oikonomia of the
humanization]: doctrine of faith salvation, that to Maximos the
promulgated by the Synod from Confessor is co-extensive to the
Nicaea, according to which the oikonomia of the creation. Others
second Person of the Holy Trinity, find a direct connection between
the son of God, “Embodied Himself embodiment and the redemption
from the Holy Ghost and from from sin or the restoration of the
Virgin Mary and made Himself man in his state from before the
man”. The embodiment constitutes sin. The unique motif of the
the great mystery of the Christian embodiment is the love of God
faith: “God showed Himself into towards man, whom he definitively
body” (I Timothy: 3: 16). When restores in his original community
Autholicus the pagan asks with his Creator. God moves
Theophilus to show God from Himself of love towards His
Jesus, Theophilus answers: “Show creation, accepts the birth
me your man, and I`ll show you my according to the body, without
God” (G.P. 6, 1025). Maximus the leaving His eternity. The
Confessor says: “For who could embodiment is a “new act” in the
know in what way God made life of God. In this sense, Gregory
Himself body and still remained of Nazianzus speaks about
God; how remaining God, He is “renewal”, for the godlike nature “is
true man? The faith, alone, renewed” in the fact of the
understands this, honoring the embodiment. Other highlighted the
word in silence” (Obscure texts “kenotic” aspect of the embodiment,
from Gregory of Nazianzus, G.P. for God-the Son wanted to give an
XCI, 1057). Numerous theological example that there is the
interpretations and explanations possibility of a sinless life, even
have been given to the fact of the after the fall. That`s why, the
embodiment: either as revelation or godlike nature compressed itself,
deification, or as act of kenosis. To accommodated to the level of the
some people, the embodiment is coman. Namely God did not save us
extensive to the eternal plan of God from distance, but identified
regarding the creation. The Himself with us, like a historical
embodiment concords with the God, alive, Who let Himself to be
original destiny of the human: that experienced in the life of the
of becoming an organ of people. “Although He was not from
manifestation of God. Into the world, This One came to the
embodiment His creation is shown people like man of this world”
as a whole, for the Logos, like (Clement the Alexandrina,
general rationality of the creation, Stromata VI, chapter XV, 126, 3).
comprises the cosmos into Himself. The Christian theology rejected
from the beginning the gnostic
158
speculations, the Monophysite and inseparable and simultaneous way,

the Docetism. Against Gnosticism and not one at the time. He does
it was shown that the embodiment not assume a lifeless body, but a
is not a simple “Theophany” of the body endowed with rational soul
Logos, but it has a real ontological and with intelligence. Namely the
sense. In a special way the Word took a body resembling to us,
Antiochian Christology insisted on inclusively the bodily passions and
the fact that the logos assumed a the possibility of death. Through
body (soma) identical with ours, His birth like man, he has our
except the sin. Against the affects, our weaknesses, the
Monophysitism, the Tradition capacity of suffering, but like God
ascertained that the Son is the he has the liberty from the sin
subject or the divine person Who which is attached to these affects.
descends and takes a human body. More than that, He liberated these
The body assumed by Jesus it is so affects from their character of
the body of the embodied Word. corruption, from the inclination
Through His birth from ever the towards sin, by enduring them and
Son is the image of God-Father; defeating them.
through His birth according to the So that he elevated the human
body, the Son is identical to the nature, giving the incorruptibility
man. The hypostatic Word, the to it (aphtharsia). Jesus healed the
second person of the Trinity sinful character of the affects. Of
assumed the human nature course, he received the human
without sin of Adam, from the nature from the Virgin not through
Virgin Mary, in His divine voluptuousness and from the seed
hypostasis. Not God transformed of the man, but in a new way, but
Himself or changed Himself into without changing the human
body, but the Son took, through nature. His embodiment is not a
the mediation of Mary, body from result of the birth out of other
the clay of Adam. The personal bodies, but is situated at the level
assumption of the integral human of Adam`s creation. Christ accepted
nature, by the Son, the the way of the birth according to
transcendent and eternal Word, the body, but this way does not
from Virgin Mary is an act which belong to the decision of a human
recreates and restores the world; couple, to the will of two bodies,
that`s why the embodiment is the but His human nature is taken by
foundation of the deification. The God from the human body of Virgin
fruits of the embodiment pass upon Mary. “From the Holy Ghost and
us only if the body has been united from Virgin Mary” it means that He
with the “divine godhead”. On the united the bodily birth with the
other hand, Christ preserves the inhabitation of the Ghost.
human body unchanged for At the beginning, the holyday of
eternity, insomuch that one can the Birth of Jesus according to the
say that in Him, the man filled up body was being celebrated at 6th of
the world from above. January, together with the holyday
Against Docetism the theology of the Lord`s Baptism – the
ascertained that Jesus received the Epiphany (manifestation), when
integral human nature, in an was being celebrated also the
anniversary of the first miracle will be brought together in Him.

which Jesus done (at the wedding This is the mystery which
from Cana), this one marking the circumscribes all the centuries and
beginning of His public mission, unveils the supra-infinite advice of
around the years 330-340, the God, Who exists by infinite time
holyday of the Embodiment (the infinite before centuries. And
Christmas) was established on 25th herald (Angel) of it was the
of December, date at which the existential Word of God Himself,
Romans celebrated the winter become man. For this One unveiled
solstice, namely the victory of the that, if it is allowed to say so, the
son upon the winter – the son was most inner deep of His parental
the main divinity of the Roman goodness and showed in Himself
Empire. Starting with the 4th the end for which the creatures
century the Birth is celebrated on received the beginning of the
25th of December, and the existence. For to Jesus and for the
Epiphany (the Lord`s Baptism) on mystery of Christ all the centuries
6th of January. and all the ones being within
“Because it was appropriated to centuries received the beginning of
the Maker of everything, by making the existence and the end in
Himself through the nature, Christ” (Saint Maximos the
according to the oikonomia, what Confessor, Answers towards
He was not, to preserve Himself Thalassius, 60, in The Romanian
unchanged, both in what He was Philokalia, volume 3, p. 326-327).
according to the nature, and “In fact, we are not the ones
according to what He became who have moved and raised
through the nature, according to ourselves closer to God, but the
the oikonomia. Because there Lord Himself is the One Who
cannot be cogitated to God any descended and came to us.
change, as cannot be cogitated Because not us searched for God,
everywhere a movement which but Him searched for us, because
makes by itself possible the not the sheep went to search for its
changing to the ones which are shepherd, neither the drachma
moved. This is the great and the went to search for its master (Luke:
impenetrable mystery. This is the 15: 4-10), but the Lord Himself
happy target (the end) for which descended on earth and found in
everything has been founded. This the man His image; He wandered
is the godlike purpose, thought the places where the strayed sheep
before the beginning of the things, wandered and taking it on His
on which we defining it we say that shoulders he escaped it from
it is the final target thought before, straying. Of course, He did not
for which everything is, and itself is move us in another place, but
not for any. Looking towards this letting us on earth He has made us
target God has brought to even from here inhabitants of the
existence the beings of the things. heavens and has poured in our
This is truly the end of the souls the longing after the heavenly
Providence and of the providential life, without elevating us to
ones, when the ones made by God heavens, but only leaning the
160
heavens and descending Himself, “whether the Godhead and the

like the Prophet said: “The Lord humanity, when are united in their
leaned the heavens and descended essence, they would not preserve,
Himself on earth” (Psalm: 17: 11) even in union, the natural
(Nicholas Cabasila, About the Life characteristic of each one of them,
into Christ I, 6, translation by then they would be mixed together,
Teodor Bodogae, Publishing of the and they would not remain neither
Archbishop of Bucharest, Godhead nor humanity”. In the
Bucharest, 1989, p. 137). hypostatical union the human
nature does not have anymore a
Bibliography: Saint center or an autonomous
Athanassius, On the Incarnation, A. existential human subject, but this
R. Mowbray, London, 1975; Priest not because it is definitively not-
Professor PhD Academician hypostatized (deprived of center or
Dumitru Stăniloae, Jesus Christ, subject), but because it is
Incarnated Logos of God, in “The enhypostatized, namely centered
Ecumenical Review” (26 (1974), p. into the Person of the Word,
403-412; Anselm Walker, The assumed into the subject of This
Recapitulation Theme in St. One, but without being absorbed
Irenaeus, in “Diakonia”, 12 (1977), (see CHRISTOLOGY,
no. 3, p. 244-256; Corneliu Sîrbu, HYPOSTATICAL UNION). Unlike
The Embodiment like Revelation, in the Nestorianism and the
“The Orthodoxy”, XXII (1970), no. Monophysitism, which sustained
4, p. 517-538. that there is no nature without
hypostasis, Leontius shows that
EN-HYPOSTATIZING [Greek: the divine hypostasis exists by
enhypostasis, enhypostaton – itself and indicated the distinction
taking over the human nature into and not the difference. In this
the hypostasis of the Logos]: one of sense, the hypostasis can be
the most important clarification constituted by more individual
which Leontius of Byzantium († natures. Hypostasis it means the
542) brings it to the Chalcedonian subject, the person: “enhypostaton”
Christology, for avoiding the it means the human nature which
confusion between the “union exists inside the hypostasis, which
according to hypostasis” and the was assumed by the preexistent
“union according to the nature”. To Logos, at the embodiment.
understand the mode of union of Bibliography: Jean Meyendorff,
God with the man, the Byzantine Christ in Eastern Christian Thought,
writer shows that, though in the cited edition, p. 61-63; Ion Caraza,
created nature there does not live a The Christological Doctrine of
nature without a bearer Leontius of Byzantium, in
(hypostasis) of it, namely it is “Theological Studies”, XIX (1967),
normally always individualized, no. 5-6, p. 321-333; Ilie Frăcea,
God-the Father decided that God- Leontius of Byzantium, Thirty
the Son to take over into His Heads Against Severus of Antioch,
hypostasis the not-personalized in “The Altar of Banat”, I (1990),
and not-individualized nature of no. 9-10, p. 49-66.
the man. Leontius affirms that
ENLIGHTENMENT (may be manifestation from the kenotic

within the missing texts) (E. l. t.`s form to the one from Tabor,
n.) thro0ugh the impartation with the
Holy Ghost. Just because that the
EPEKTASIS [Greek: epektasis + Christian is stimulated, in this
stretch, climbing]; teaching ascension to consummation, to
developed by Gregory of Nyssa (in tend upwards: “Crave for the great
“the Life of Moses”, of “Treaty of charismas” (I Corinthians: 12: 31).
Consummation into Virtue”), Quenching the impulse towards
according to which the soul, being God it means in the same time a
attracted by God, is in a decrease of the human energies.
continuous ascendant movement The mobile of this aspiration
towards the superior stages of the towards God is the love, the
grace`s plenitude. This ascension physical love being a parable of the
(ανάβαση) it is the impulse towards divine love: “Blessed is the one who
God which, according to Dionysus has towards God, a longing
the Aeropagite, it is imprinted by resembling to the one which the
the divine eros like a dynamic lover has towards his sweetheart”
element in the being of the man. It (John Climacus, The Ladder XXX,
presupposes a continuous 5, in The Romanian Philokalia,
liberation from passions volume 9, p. 425).
(“catharsis”), a spiritual growth “Like the bodies which tend
towards the age of Christ downwards, if they start going
(Ephesians: 4: 13). The symbol of down, even if nobody pushes them
the epektasis is Moses, who “does after the first movement, they rush
not stop at all in his climbing, by themselves in an even more
neither fixes limits to his rapid movement, as long as they
movement towards heights, but, remain inclined and submitted to
once he puts the foot on the ladder this impulse, not finding anything
he does not stop climbing its stairs which, by resisting, to stop their
and always continues to raise movement, in the same way, but in
himself, for each stair that he the opposite direction, the soul
climbs always directs, by liberated from its earthly addiction
advancing, towards a superior one” it rushes easily and quickly in the
(Gregory of Nyssa, The Life of movement towards the ones from
Moses”, Theoria II, 227, cited above, raising from the ones from
translation, p. 263. below towards height. And not
The epektasis it means progress being there anything to stop its
in virtue and action, because the impulse from above (for the nature
Christian must not renounce ever of the good is attractive to the ones
at what he has achieved, but he who look at it) the soul raises ever
must continue what he has higher by itself, stretching together
started: “Carry on the deed to the with the desire after the heavenly
end” (II Corinthians: 8: 11). In the ones, towards the ones from ahead,
spirit of the Eastern Tradition as the Apostle says (Philippians: 3:
following Christ is concomitant 14), continuing the flight towards
with Christ`s unveiling, with His what is higher. For, wanting that
162
through the reached ones to not be Knowledge of God and the Idea of
lost the height seen above, it is Epektasis at Saint Gregory of
always carried ceaselessly towards Nyssa, in “The Orthodoxy”, XXIII
the ones from above, always (1971), no. 1, p. 82-96.
renewing through the achieved ones
the strength of the flight. For the EPICLESIS [Greek: epiklesis,
work through the virtue feeds its Latin: invocation = invocation for
power through tiredness, not sanctification]: the culminant point
liberating the strength through of the Eucharistic canon (see
work, but increasing it. ANAPHORA), through which the
For this thing says that also the community addresses, in the form
great Moses, always going up, he of a sacerdotal prayer, to God-the
never stops from climbing, neither Father, to send the Holy Ghost for
puts a border to himself in the the transformation of the gifts in
movement upwards, but, once he the Body of Christ the all-glorious
has put the foot on the ladder which One, and for the sanctification of
leans on God, as Jacob says, he the believers. In the Orthodox
always steps towards the stair from liturgy, the consecration of the gifts
above, and he never ceases to raise is done through the prayer of
himself up, through that that he invoking the Holy Ghost, which
always discovers something above follows immediately to the words of
the stair reached during the instituting the Eucharist. The
ascension towards height… epiclesis cannot replace neither the
But elevated through this kind of anamnesis (see ANAMNESIS), nor
raisings up, he still burns with the prayer of thanksgiving, neither
desire and he is hungry of even can be replaced by these ones. The
more. And he is still thirsty of the epiclesis appears already to the end
ones with which he drank as much of the II century, having varied
as he could. And, as he would not forms. It is mentioned by Irenaeus
have imparted himself yet, he prays according to whom the
to gain, asking God to show Himself consecration of the offerings it take
to him, not as much as he can see, place through the words of the
but as much as the One is” (Gregory invocation; by Saint Justin, who
of Nyssa, The Life of Moses, speaks about the words of the
Romanian translation, p. 90-91). “prayer”; by Origen; by Gregory of
Bibliography: Grégoire de Nyssa (ca. 331-395), who find its
Nysse, La vie de Moise, biblical origin in the text from
introduction, critical text and Timothy: 4: 4-5: “Everything that
translation by Jean Daniélou, third God created is good and nothing is
edition, Les Editions du Cerf, Paris, rejected if it is taken with
1968 (Collection “Sources thanksgiving; for everything is
Chrétiennes”), Theoria II, p. 257- sanctified through the word of God
283; Everett Fergusson, God`s and through prayer”. Cyril of
Infinity and Man`s Mutability: Jerusalem ascertains that the
Perpetual Progress According to invocation is addressed to the Holy
Gregory of Nyssa, in “Greek Ghost. Basil the Great (in About the
Orthodox Theological Review”, 1-2 Holy Ghost, XXVII, 65, cited
(1974), p. 59-78; Nicolae Fer, The translation, p. 481) places the
prayer of the epiclesis among the Council of Vatican accepted an

liturgical elements which have invocation prayer, which is though
been transmitted through the placed before the instituting words,
unwritten mystical tradition. just for avoiding the idea that the
Nicolas Cabasila mentions as being Ghost is “obedient” to the Son.
complementary the “prayer of In East, John Chrysostom gives
consecration” and the words of an exceptional importance to the
instituting (The Explanation of the instituting words (About Priesthood
Godlike Liturgy, XXIX, 7-22, VI, 4, cited translation, p. 140). Not
translation by S. Sallavile, p. 185- only the Father is invoked to
191). In the Egyptian Eucharistic manifest through the Holy Ghost,
canon of Serapion, there is a on the all-glorified Christ, but
request before the instituting Christ Himself sends His Ghost
words and one after anamnesis, upon the gifts and upon the
addressed to the Word invoked to community. The Eucharist is the
come over the elements. Mystery which realizes this double
The Eastern Fathers speak epiphany: the real presence of the
about the necessity of direct action resurrected Christ and the
of the Holy Ghost in the presence of the Holy Ghost. “Truly,
Eucharistic consecration. To Saint the giving and the coming of the
Ambrosias the epiclesis is the Holy Ghost from the Father to the
“sacred prayer”; to Augustine is the believers take place in Jesus Christ
“mystical prayer” and to and in His Holy Name” (Kallistos
Hieronymus is the “solemn prayer”. and Ignatius Xanthopol, Heads 12,
In the Roman Eucharistic canon in The Romanian Philokalia,
there are consecration prayers, volume 8, p. 30). In addition it can
before and after the words of be said that the deifying action of
instituting, but these ones are the Ghost is proper to the Holy
addressed to the Father, without Ghost, the epiclesis keeps on the
mentioning the Holy Ghost. The nature of the sacrifice, because the
place and the necessity of the offering is sanctified through the
epiclesis in the Eucharistic liturgy Holy Ghost (Romans: 15: 16;
are put in connection with the Numbers: 11: 9). According to the
doctrine about the Holy Trinity, in Epistle towards Jews (9: 14), the
a special manner with the Ghost takes the place of the fire, an
oikonomia of the Persons of the indispensable element, together
Holy Trinity. According to Gregory with the blood, in the sacrifice of
the Thaumaturge, any sanctifying the Old Testament (I Kings: 18: 25-
work begins from the Father, 39 – Elijah invokes the fire which
passes through the Son and it is consumes the holocaust). Saint
realized into the Holy Ghost. The John Chrysostom affirms that the
Catholics insist upon the power of priest does not bring the fire, but
consecration of the instituting the Holy Ghost does, Who
words, on the basis of a transforms the gifts (bread and
Christology which starts from the wine) in source of divine life.
principle of the obedience of the Through extension the notion of
Ghost towards the Son. The second epiclesis shows any liturgical or
164
sacramental action of the Holy shape of a story, for the

Ghost which precedes the sanctification of the gifts, no one
manifestation of the all-glorified from the apostles or from the
Christ. teachers of the Church said it to us.
The epiclesis, with the content: For these words uttered only once
“We also bring to You this spiritual by the Lord, are ceaselessly active,
and without blood sacrifice, and we as also the words of the creation,
call You, and we pray You, and only for they were uttered by Him, it
with humbleness we fall down is said also by Saint John
before You: send Your Holy Ghost Chrysostom; but that these words
upon us and upon these gifts that would have the same power now,
are brought forth…”, it is preceded when they are uttered by a priest –
in the Romanian Liturgy Book as the Latins sustain – we do not
(according to the Slavonic texts find it out from anywhere. For
from XVI century) by the troparion neither the words of the creation
of the third hour: “Lord, the One work their effect because they
Who in the third hour sent Your would be uttered by an ordinary
All-Holy Ghost to Your apostles, man, no matter for how many times,
that One, You Good, do not take but for they were uttered once by
Him away from us, but renew Him God Himself” (N. Cabasila, The
to us”. explanation of the Godlike Liturgy,
“As God listen to our prays, that XXIX, Romanian translation, p. 76-
He sends His Holy Ghost to the 77).
ones who ask for Him, and that Bibliography: Petre Vintilescu,
nothing is impossible to the ones The Explained Liturgy Book, p. 240-
who pray to Him with faithfulness, 258; Alexander Schmemann, For
it was said by Himself and nothing the Life of the World. Sacraments
makes us to believe that His and Orthodoxy, St. Vladimir`s
promise would not be true. But that Seminary Press, 1973, p. 23-46; N.
something like this would be gained Cabasila, The Interpretation of the
also by the ones who recite some Godlike Liturgy, chapter XXIX,
godlike words, it is said nowhere. cited Romanian translation, p. 76-
That the holy Mysteries, namely the 77.
Holy Eucharist and the other ones,
are actually celebrated through EPIPHANY [Greek: epiphaneia
prayer, it was left to us through = apparition, showing]: the
tradition by the holy fathers, who manifestation of God, especially
learnt it from the apostles and from through the embodiment of the Son
their descendants; among many and the revelation of the Holy
others (it was said also by) Saint Trinity at the baptism of Jesus in
Basil and John Chrysostom, the the Jordan River, by John. Until
great teachers of the Church. And the IV century, the holyday of the
the ones who resist against these epiphany refereed to more events
ones are not worthy of any answer from the history of the salvation:
from the part of the ones who are the birth according to the body of
keen to be right-believers. the Son of God, the worshipping of
But as it would be enough the the magi and of the shepherds, the
words of the Savior, uttered in the Baptism in Jordan, and the first
marvel at the wedding from (VII century), speaks not only

Canaan. All of these were about the universal dimension of
celebrated together on 6th of the Embodiment, but also about
January (the date of the winter the Baptism of Jesus, as act of
solstice in the calendar of that cosmic regeneration. The
time), like is practiced also today in manifestation of the Holy Trinity at
the Coptic and Armenian Church. the Lord`s Baptism fills up the
In the IV century, after the moving entire universe with light, the earth
of the solstice on 25th of December receiving the germ of the new
(when the “sol invictus” – name creation through the “sanctification
given by the Roman emperor of the of the waters` nature”.
time), the Church of the Rome “Today, the uncreated One,
established the celebration of the through His good will, was touched
Lord`s Birth on 25th of December, with the hand by His creature.
but keeping the old date for Today, the prophet and the
Epiphany, namely the 6th of Forerunner comes close to the
January. The Roman practice has Master, but he stays before Him
been adopted in East: about 380 with fear, seeing the descent of God
Gregory the Theologian introduces to us. Today, the waters of Jordan
it to Constantinople, and John are transformed in healings,
Chrysostom, in the same period, through the Lord`s coming. Today,
applies it in the Church of Antioch. every creature is watered with
The Western Church celebrates mysterious flows. Today the sins of
the Magi`s adoration or the the people are cleaned in the
“holyday of the kings”, together Jordan`s waters. Today the
with the Baptism, on 6th of Paradise has been opened to the
January, to show that Jesus Christ people and the sun of the
has His godlike nature from since righteousness lights to us. Today,
His conceiving and birth, rejecting the bitter water, which was in the
in this way the heresy which said Moses` times, is transformed in
that Jesus was “adopted” by the sweetness to the people, with the
Father and He became the Lord`s coming. Today he eased us
receptacle of the Godhead on the from the old crying and as a new
occasion of the descending of the Israel he has saved us. Today we
Holy Ghost upon Him, at the have been delivered from darkness
baptism in Jordan. In the Eastern and with the light of the knowledge
Church, the holyday of the Lord`s of God we are being lightened.
Baptism, with the occasion of Today the darkness of the world is
which “the worshipping of the scattered with the showing of our
Trinity was showed”, is God. Today, every creature is
accompanied by the blessing of the lightened with candles from above.
waters (the Great Holy Water), Today the deceiving is crumbled
which in the West is celebrated in down and way of salvation works
night of the Easter. The prayer of to us the coming of the Master.
sanctifying the waters, a text of a Today the ones from above together
great dogmatic value, composed by with the ones from below feast, and
Patriarch Sophrony of Jerusalem the ones from below with the ones
166
from above speak together. Today, which confronts the actual history:
the sanctified and much known “The Kingdom of God is amid you”
congregation of the Orthodox (Luke: 17: 21).
rejoices. Today, the Master goes to Although it happens at the end
the Baptism, to raise the human of the history, the eschatological
nature at height. Today, the not- Kingdom is not the result of a
bent One bows down to His servant, historical process. “Transformed,
to liberate us from slavery. Today, the world begins anew, having as
we have achieved the kingdom of purpose not the end, but the
heavens, for the Kingdom of the eternity. Since the embodiment of
Lord it has no end. Today, the earth the Son, the world is the place of
and the sea, they have imparted the manifestation of God and of the
themselves from the joy of the world transfiguration of the man and of
and the world has been filled up the matter, and since Pentecost,
with joy” (Euchologion, second the Ghost introduces and
edition, 1971, p. 503-504). maintains the Kingdom into
history, changing the linear
historicity, the chronological one,
ESCHATOLOGY [Greek: in eschatological, eternal presence.
eschaton-eschata = ultimo, final]: In this sense, the history is not
the teaching about the ultimate only past, “anamnesis”, but also
realities related to the end (telos) of earnest, anticipation and real
the history of salvation, namely foretaste of the eternity. Or, better
about the ultimate realization of said, the history and the
the Kingdom of God or the life of eschatology form a unique reality
the age to come, as coronation of in the oikonomia of the salvation,
the redeemer work of Christ-the which is not confounded with this
Emperor, Who manifests Himself at time. In the Eucharistic prayer, the
the end of the history, full of glory, second coming of Christ is invoked
to judge the living and the dead as part from the history of the
(Ephesians: 1: 20-23; I salvation: “Remembering,
Thessalonians: 5: 1-11). The therefore, this savior
eschatology must not be commandment and all the things
confounded with the “end of the done for us: the cross, the grave,
world” and neither must be limited the resurrection on the third day,
to the description of the events the ascension to heavens, the
which accompany the second sitting on the right hand and the
coming of Christ (see PAROUSIA): second and glorious again-coming”.
the resurrection of the dead, the As liturgical assembly the Church
judgment, the hell and the is the people itself of God, in state
paradise. The eschatology refers to of pilgrimage, in movement towards
a new order of existence, to an the kingdom of God: “For we do not
ultimate state of transfiguration, have here staying city, but we
beyond history, state which is the search for the one to come”
object of the Christian prayer and (Hebrews: 13: 14).
hope: “Your Kingdom to come” The Apostle Paul (I Corinthians:
(Matthew: 6: 10), but which is 15: 53-58; II Corinthians: 15-17)
already present here and now, and makes a comparison between the
historical form of the creation and admitted the Apocalypse in the

of the man and their eschatological biblical canons, it has rejected its
form. According to Apocalypse interpretation as basis for
(chapters 5 and 6), this chronological calculations
transfigured world is the result of regarding the eschatological age.
the lamb`s victory, who is called The “Parousia” will be a great
the “last (eschatos) Adam” (I surprise, for “about that day and
Corinthians: 15: 45) and “the first that hour nobody knows, neither
and the last One” (Apocalypse: 1: the angels in heavens, nor the Son,
27). Otherwise, “the new One” is but only the Father” (Matthew: 24:
the name of Christ the Emperor. 36). The Christians live with the
“Through His victory (nikos), death alive and firm hope in the future
has been swallowed, Jesus Christ salvation (I Peter: 1: 3-4). All them
becoming our Lord (Kirios) (I who remain faithful to Christ, they
Corinthians: 15: 57). The hope to take part to the promises of
destruction of satan and of the the Kingdom, as kings and priests
powers adverse to God – the Son of (Apocalypse: 5: 10). And the
Man came just “to break the things eschatological hope presupposes an
of the devil” (I John: 3: 8), whom intense and voluntary searching for
He will annul in the end with the the promised goods (Matthew: 6:
showing of “His coming” (II 33), an active redemption of the
Thessalonians: 2: 8) -, the historical time (Matthew: 24: 45),
disappearance of the evil from and not “a fearful waiting for the
history, the ending of the judgment” (Hebrews: 10: 27).
sufferance of the Church into “Thus, the ages of the life into
history, all these ones are body, in which we are living now
apocalyptical signs which precede (for the Scripture knows also
the second coming of Christ, Who temporal ages, according to the
sits on the right hand of the Father word: “And he toiled for ever and he
on the throne of the divine will live to the end”), are the ages of
authority (Matthew: 25: 31) and the active state, and the future
Who manifests Himself in the ones, which follow after the ones
plenitude of His glory to rule the from here, are the ages of the ghost,
universe towards its eternal destiny of the transformation in the
(Hebrews: 12: 2), are contradictory suffering state. Therefore, being us
to the menaces and foretelling here in state of activity, we will
vehiculated by the apocalyptical reach once at the end of the ages,
sects. It is true that during history our power and our work - through
there have been made different which we activate - coming to an
calculation referring to the second end, suffering the transformation of
Coming. (According to Irenaeus the deification into grace, we won`t
and Hippolytus, the history of the be in activity, but in passivity, and
world will last for 6000 years and it that`s why we won`t ever reach to
will end with the seventh the end of our deification. For the
millennium under the Kingdom of “suffering” from then it will be
Christ – Psalms: 89: 4; Hebrews: 4: above nature and there won`t be
4). Although the Church has any reason to border the endless
168
deification of the ones who suffer it. time. Unlike Origen, who sustains
Then we will let to rest, together that the stability of the movement
with the ones limited by nature, is given in the same time with the
also our powers, achieving what the bringing of the things to existence,
power according to the nature is the Eastern fathers say that the
certainly not able to achieve, temporal movement doesn`t have
because the nature has not the the sense of a circle, as cyclical,
power to comprise what is above physical and biological movement,
nature. Because nothing of what is but the one established in eternity,
done is by nature doer of of the becoming wanted by God. To
deification, since also cannot the saints, as also to the angels,
comprise God. For only to the the eternity it means “permanence
godlike grace it is proper to destine into holiness” (Saint Basil, About
the deification to the created beings the Holy Ghost, XVI, 38, cited
on their measure, and only him translation, p. 379). The movement
enlightens the nature with that light is limited by the substance and by
from above nature and raises it the character of the created world,
above its borders through the by time and space; that`s why
overwhelming of the glory” (Saint something cannot be in the same
Maximos the Confessor, Answers time eternal and in becoming, and
towards Thalassius, 22, in The there also cannot be two infinite
Romanian Philokalia, volume III, p. and without beginning realities.
71-73). Although, the becoming and the
Bibliography: Saint John eternity must be affirmed together,
Damascene, The Orthodox Faith, this thing being wanted by God,
IV, 26-27, cited translation, p. 207- being given the eternity of the
212; Dumitru Stăniloae, The rationality of the cosmos into God
Orthodox Dogmatic Theology, (see CREATION). Thus, there must
volume III, p. 351-377; N. Maxim, be distinguished the following
Eschatology and Mysteries in the aspects (see AGE):
Church`s Life, in “The Metropolitan a) The eternity of the eternity of
of Moldavia and Suceava”, no. 3-4, God: God doesn`t move Himself for
1973, p. 220-225; Gheorghe He has the plenitude of the
Drăgulin, Revelation in substance existing in Himself and
Eschatology, in “Theological existing without another;
Studies”, IX (1959), p. 46-56. b) The spatial and temporal
movement, namely the becoming of
ETERNITY [Greek: aionos, the genres, of the species and of
Latin: aeternus = the unlimited the individuals in their quantitative
duration of the time, the future and qualitative growing up. This
age13]: the end or the final purpose movement results from the
of the becoming of the creation and rationality (logos) of the cosmos
of the movement of the time. The into God, but it shows that the
eternity is “the stopping of the things have been created;
movement”, it eternal fixation by c) The transcending of the time
exceeding the time at the end of the or the eternity, which mustn`t be
confounded with the eternity of
God. The time becomes eon, and
13
“the world to come” (E. l. t.`s n.)
this exceeding is possible through Bibliography: Maximos the

the eternal power of God, through Confessor, Gnostic Heads, II, 88, in
the resurrection of Christ into the The Romanian Philokalia, volume
Holy Ghost (John: 6: 63). II, p. 302-303; Dan Ilie Ciobotea,
The eternity is an attribute of The Time and Its Value for
God (Romans: 1: 20; 16: 26), Who Salvation, in “The Orthodoxy”,
dominates the creation and the XXIX (1977), no. 2, p. 196–207.
time (chronos): “From age to age
You are” (Psalms: 89: 2). He existed EUCHARIST [Greek: euharistia
before the creation (Psalms: 102; = thanksgiving, gratefulness]: the
John: 17: 24; Ephesians: 1: 4) and Mystery instituted by Christ
exists after the world (Apocalypse: Himself, through the thanksgiving
21: 1). The eternity of God is prayer and the gesture of blessing
manifested as power of the of the bread and of the cup (Luke:
resurrected Christ: “Jesus Christ – 22: 19-20), at His last supper with
yesterday and today and tomorrow the apostles, in which the Church
– is the same” (Hebrews: 13: 8; actualizes in a sacramental way
Apocalypse: 1: 18). He is “the His redeemer work, concentrated in
Emperor of the ages” (I Timothy: 1: His sacrifice and resurrection (I
17) into Whom the world has Corinthians: 11: 23-26; Matthew:
“eternal life” (I Timothy: 1: 16). To 26: 26; Luke: 22: 17-19). The
the one who believes in Christ the Church and the Eucharist are two
eternity isn`t a simple prolongation inseparable realities, because the
of the existence into a alliance of the New Testament from
undetermined destiny, or “the end which the new people of God is
of the life”, but the “purpose” of his born it is sealed with the blood of
origin, the life which is situated in Jesus Christ (Matthew: 26: 26-28;
front of him as a final hope, namely Mark: 14: 31). To the Eastern
the “eternal kingdom” (Basileia) – II theology the Eucharist is not a
Peter: 1; 11: “But the one who will simple sacramental action, but the
drink the water that I will give it to center of convergence of the entire
him won`t be thirsty forever, for the churchly life.
water that I will give him it will As technical term the Eucharist
become in him spring of running appears for the first time in the
water towards the eternal life writing of Ignatius of Antioch: “take
(John: 4: 14). The full of hope faith care to gather yourselves as often
is the force of overcoming the fear as possible to bring thanksgiving
of death, the sentiment of the (Eucharist) and glory to God”
limited temporality, and the last (Towards Ephesians XIII, 1). The
stone of stumbling on the ladder of same one also calls it “the bread
the life. “The image of this world which is the medicine of
will pass (I Corinthians: 7: 31). immortality”, the antidote to death,
Also, “the sky and the earth will for living into Jesus Christ and
pass, but My words won`t pass” forever (Towards Ephesians XX, 2).
(Matthew: 24: 35). The post-apostolic writings
highlight in a special way the
ecclesial effect of the Eucharist. The
170
altar on which the Eucharist is this cup, you announce the death
brought it is the source of the of the Lord until He will come” (I
Church`s unity itself: “Nobody be Corinthians: 11: 28). And His
scattered. If somebody is not inside sacrifice is not an act of
the altar, he will be lacked of the immolation, but only as act of love
“bread of God” (Ibid VI, 2). The and of passing from death to life
dynamic of the Eucharist puts in (Hebrews: 10: 10). Christ, “the
movement the process of gathering Great and All-Holy Easter”, gave
and of convergence of everybody in Himself willingly, and was not sent
the Kingdom of God: “As this to death: “Like an innocent lamb
broken bread shows, once He went towards stabbing and like
scattered on the fields, it has been a sheep, without voice against the
gathered together and it has ones who shear it, so He did not
become a bread, in the same way open His mouth”. His sacrifice had
Your Church be gathered together not only a restoring aspect, of
from the edges of the earth in Your redemption, but represents the
Kingdom” (Didache, 9). To Cyril of passing from death to life, “from
Jerusalem the Eucharist is “the cup not nonexistence to being” (Saint
of the salvation”, “the supra- John Chrysostom). “Christ not only
existential bread” through which died for us, but even more, he
we become partakers of the godlike resurrected Himself, stays on the
nature (The Mystagogical right hand of God and mediated for
Catechesis, IV, 1-9), to Basil the us (Romans: 8: 34). Besides, the
Great “food for the road of the Eucharist is not celebrated in the
eternity” (Epistle 243, 111), and to day of its institution, before
Nicolae Cabasila, it is the crucifixion, but in the day of the
consummation of the life in Christ, Resurrection, as reliving of the
the “ultimate mystery”, through Easter of the New Testament.
which we are partakers to the The material elements of the
“body of the Emperor” (The Life in Eucharist, the bread and the wine,
Christ IV, 1-3). The Eucharistic are transformed in the body and in
liturgy is a recapitulation of the the blood of Christ, bearer of
divine oikonomia: “for we had the eternal life (John: 6: 55), through
remembrance of Your death, we the prayer at consecration of the
saw the image of Your resurrection, Church. To the disciples who went
we have been filled up by Your to Emmaus, the meeting with the
endless life, we have been sweeten resurrected Christ takes place in
by Your undiminished food” (The the “breaking of the bread”: “And
Liturgy of Saint Basil). when He sat with them at the
The Eucharist actualizes the table, taking Him the bread, He
unique sacrifice of the New blessed it and, breaking, He gave to
Covenant, brought once for all by them” (Luke: 24: 30). The Eucharist
the Great Hierarch, Jesus Christ, is “our bread towards being”, the
Who did not spare His life, but he substance for renewing the being,
gave Himself as price of redemption the food of the eternal life (John: 5:
for us (Hebrews: 8: 6; 24-25; 54). The manna is the
Colossians: 1: 4). That`s why “each foreshadowing of the Eucharistic
time you eat this bread and drink dinner, “the bread of God which
descends from heavens and gives Who imparts Himself”. This

life to the world” (John: 6: 33; 49- connection between the priesthood
51; 58). Christ imparts Himself into of Christ and the Eucharistic
Eucharist in and through the power sacrifice can be observed in the
of the Holy Ghost, in all His organization of the liturgy. The
personal reality, as “food of the bishop of the priest pronounces the
believers”. In Eucharist the words of instituting the Dinner “in
Christians are imparted with “the persona Christi”, being the mouth
blood which is shed”, and that`s through which Christ blesses; he
why they become “of the same body utter the epiclesis in the name of
and of the same blood” with Him. the Church, “in persona ecclesiae”,
The Eucharist is “a gift as food on being the prayer of consecration of
the road towards eternity”, that`s the entire community: “Let Your
why is preserved also after the Holy Ghost come over us and over
liturgy. these gifts which are put before”.
Since Pentecost has been The words pronounced by Jesus at
established an organic connection the Last Supper preserve their
between Eucharist and the body of creator power only in connection
Christ – the Church (Acts: 2: 42; I with the prayer of invoking the
Corinthians: 10: 17), not only in Holy Ghost (see ANAMNESIS and
the sense that the Eucharist is the EPICLESIS).
necessary food and drink for the The congregational character of
existe3nce o the Church, but also the Eucharist is put in evidence by
in the sense that the Eucharist it is the old tradition of officiating only
the point of meeting of a liturgical one liturgy under only one bishop
community from a certain place, in each place.
with the universal Church, with According to John Damascene
“the group of the saints”, with “the the Eucharist is the earnest of the
entire world”. The Christians, for future life (translating “epiousion”
they bring only one thanksgiving, as “which is to come”), for the body
they break only one bread and of Christ is full of the Life Giver
drink out of only one cup, they Ghost (The Orthodox Teaching,
constitute one Church (I book IV, 13, p. 175). On Sunday,
Corinthians: 10: 16-17). the icon of the future age, the
The Eucharistic assembly brings Church lives in the anticipation of
sacrifice of praise and without the Kingdom just through the
blood for the unseen Church deified Eucharistic body, the
(Virgin Mary, the righteous one symbol of the transfigured matter
from the Old Testament, the and humanity. Compared with the
Apostles, and the saints of the New reality which will be unveiled in the
Testament), as an act of eschatological day, the Eucharist is
thanksgiving, and for the seen a prefiguring (antitype) of full of
Church, as act of request. But glory Christ. That`s why the
Christ Himself celebrated the liturgical assembly, after the
Eucharist as “the One Who brings impartation with the holy
and the One Who brings Himself, mysteries, prays like so: “Give us to
the One Who receives and the One be imparted with You, more truly,
172
in the undying day of Your no way can be brought the sacrifice

Kingdom”. Then will be unveiled to without blood. Thirdly, he must
the saints the “food’ about which take care to be there the owed
Christ speaks: “I ate a food which matter, namely leavened bread of
you do not know” (John: 4; 32). wheat, as clean as possible, and
There is a particular report wine, without being mixed with
between Eucharist and Baptism some other drink and clean in
(“and immediately came out of it itself. And at proscomidy it is
(rib) blood and water” – John: 19: poured also water, to be fulfilled
34; I John: 5: 6-8), Anointment the Scripture which says that: One
(Psalms: 104: 15) and Ordination of the soldiers with the spear
(Didache, chapters: 14-15). And pierced His side and immediately
also, a direct correlation between came out blood and water (John:
the mysteries of initiation (Psalms: 19: 34). Fourthly, while he
104: 15), which according to the sanctifies the gift, the priest must
Eastern tradition are officiated be convinced that the being of the
together during the liturgy (see bread and of the wine themselves
BAPTISM and LITURGY). There is a are transformed in the being of the
special report between the true body and blood of Christ,
impartation with the Holy through the work of the Holy
Mysteries, the confession of the Ghost, of Whom calling he
sins and the reconcilement with officiates in that time, for
the neighbor: “When you gather consummating this Mystery,
together in the Sunday of the Lord, praying and speaking: “Descend
break the bread and give thanks, Your Holy Ghost upon us and upon
after you have confessed your sins these gifts that are put before and
first, to be clean your sacrifice… make out of this bread body of
Everyone who is upset with his Your Christ, and in this chalice,
neighbor let him not come together the honored blood of Your Christ,
with you until he reconciles, to not redoing them through the power of
be defiled your sacrifice… For this Your Holy Ghost. For, after these
is what the Lord said: “In any place words, the transformation takes
and time bring to Me clean place immediately and changes the
sacrifice; for I am a great Emperor, bread in the true body of Christ
says the Lord, and My name is and the wine in the true blood of
wonderful among nations” Christ, preserving only the
(Malachi: 1: 11-14). appearance, and this according to
(The Teaching of the Twelve the godlike oikonomia. Firstly, to
Apostles, XIV, 1-5 (the Collection: not be us seeing the body of Christ,
The Writings of the Apostolic but to believe that it is, for the
Fathers), the Publishing House of words that He uttered: This is My
the Biblical Institute, Bucharest, body and this is My blood, rather
1980, p. 31). believing His words and to His
“First of all, this mystery cannot power, than to our senses
be officiated by anybody else, themselves, which fact brings
except he is a lawful priest. Then happiness to the faith: “Blessed are
we must take care to be an altar the ones who did not see and they
there, or a pall, without which in believed (John: 20: 29)” (The
Confession of Faith (1642), Part I, of the Eucharistic liturgy. As

question CVII (translation by A. liturgical action, the transformation
Elian), Publishing House of the implies several elements:
Biblical Institute, Bucharest, 1981, 1. The personal work of the
p. 96. Holy Ghost, for any act of
“sanctification” or of “consecration”
Bibliography: Saint Cyril of is done through the hypostatical
Jerusalem, Mystagogical and active mediation of the Ghost.
Catecheses, IV-V, cited translation, So, the Church addresses the
p. 67-80; Nicolae Cabasila, The Life prayer of invocation to the Father,
into Christ, IV, 1-17, cited for the One Who gave the Son as
translation, p. 113-142; Frank sacrifice of redemption once for all
Gavin, Some Aspects of and Who received the Eucharistic
Contemporary Orthodox Thought, offerings in the memory of this
chapter: Eucharist, p. 324-353; sacrifice, to send us the Holy Ghost
Boris Bobrinskoy, Liturgie et in exchange, for showing the Son
ecclésiologie trinitaire de Saint to us under the form of the bread
Basil, in the volume Eucharistie and of the wine. The same Ghost
dÒrient et dÒccident, II, Cerf, Who works upon Christ the
Paris, p. 197-240; N. Afanassieff, embodiment and the
Làssemble eucharistique unique transfiguration, comes and
dans lÈglise ancienne, in changes the bread and the wine in
“Kleronomia”, 6, 1 (1974), p. 1-36; the deified Body of the Christ
Theodor Stylianopoulos, Holy Himself, so that the Christians are
Eucharist and Priesthood in the imparted in the Holy Mysteries
New Testament, in “The Greek with His godhead.
Theological Review”, volume 23 2. The real presence of the Body
(1978), no. 2, p. 113-130; Anca and of the Blood of the Savior in
Manolache, The Godlike Eucharist, the Eucharistic offerings, presence
in “The Voice of the Church”, no. 7- which is done through the
9 / 1979; Valer Bel, Church and “eruption” of the Holy Ghost. The
Eucharist, in “Theological Studies”, Ghost Who resurrected Christ from
no. 3-4, 1982, p. 230-242. dead, and Who gives the assurance
of the final coming back of the Lord
EUCHARISTIC full of glory, is the One Who creates
TRANSFORMATION [Greek: a new situation, of transfiguration,
metabole = transformation, of ontological exchange, so that the
change]: the changing of the bread and the wine are changed in
Eucharistic offerings – the bread the Body and the Blood of God.
and the wine – in the Body and in That`s why, through the
the Blood of the resurrected Lord, impartation with the Holy
after reciting the instruction words Mysteries, the Christians become
(Matthew: 26: 26-28), through of-the-same-body and consanguine
invoking – the epiclesis – the Holy with Christ. (Saint Cyril of
Ghost, without these offerings to Jerusalem, Mystagogical
lose their seen aspect. The Catechesis I, 22, 3). For the
transformation is the central point salvation through the Embodiment
174
of Christ is a historical act, also the We don`t know anything more that
deification, through the this; the word of God is true,
communion with the resurrected working, almighty, and this way
Christ, is an ontological act. Since which you are looking for is
the beginning of the Church, the impenetrable” (Saint John
Eucharist was not only the Damascene, The Orthodox Faith,
culminant moment of adoration of chapter IV, XIII, cited translation,
the real presence of the resurrected p. 173-174). The holy fathers who
Christ, but also the food of people wrote about Eucharist (Saint Basil
of God. The real presence is the Great, About the Holy Ghost,
possible only if the Eucharist is the 27; Saint Cyril of Jerusalem, The
same sacrifice from the Cross, but Mystagogical Catechesis 22, third
in a non-bloody-way. That`s why and fourth; Saint John
the bread and the wine aren`t Chrysostom, About Priesthood III,
image of the Body and of the Blood 4-5) considers the transformation
of Christ, but through them is as being the purpose of the liturgy,
imparted the godhead Of Christ. through and into the Holy Ghost,
3. The transformation of the but they don`t explain how is made
community into the body of Christ: this. The Council of Trident (1545-
“Let Your Holy Ghost to come upon 1563) adopted the term of trans-
us and upon these gifts which are substantiality (changing of
put forth…” Truly, the gifts are substance) to give an explanation
brought by the believers; they form to the mystery of the
the sacrifice of the Church, but transformation. It is true that in the
they aren`t transformed into Orthodox Confessions of Faith
Church, but the Church is (Peter Moghila and Dositheos),
transformed in the Body and the appeared in the XVII century, is
Blood of the Lord: “Let Your good used the Greek equivalent of the
Ghost of Your grace to dwell upon Latin term – μετουσίωσιζ; although
us, upon these gifts put forth and the Orthodox believers did not
upon the whole people of Yours”. subscribe to the philosophical
4. The transformation – explanation which this term
μεταβολή indicates the fact of presupposes.
changing the bread and of the
wine, through the descent and the “In the same way at the
eruption of the Holy Ghost, in the sanctification of the gifts: we believe
body and the blood of Christ, so that the words themselves of the
that in the Holy Mysteries one Savior commit the mystery of the
participates to the divinity of transformation, but only through the
Christ, by being one and the same mediation of the priest, namely at
Body. “If you search for finding out his request and through his prayer.
the way in which this it happens, it For those words don`t work by
is sufficient to you to know that themselves, through anyone or
through the Holy Ghost, in the anyhow, but there are many
same way in which the Lord, conditions which must be fulfilled
through Himself and into Himself, and without which these words
from the Holy Virgin and the Holy don`t do their effect.
Ghost, he has assumed His body.
Consequently, it is not at all remembrance!”, like One Who

right to criticize the ones who pray wants us to always commit this
for the sanctification of the gifts; by holy work. Therefore, what doubt
relying themselves on the prayer, could have the ones who pray to
these ones don`t rely on themselves God, when, on one hand, they
(as the Latins pretend), but into surely know that they will achieve
God, Who has promised that he will what they ask and when, on the
give to us. For the idea of prayer other hand, the One Who has the
presupposes just the contrary of power to give, He wants to give?
what the Latins believe: what Consequently, the ones who
makes the people to pray is the fact believe that the sanctification of the
that they do not rely on themselves, gifts is done through the prayer of
but they believe that only God could the priest they don`t disregard the
fulfill their prayer. words of the Savior, neither they
Behold why our prayer for the rely on themselves, nor they do this
sanctification of the gifts (epiclesis) Mystery to hang on the doubtless
cannot be either doubtful or with a effect of a human prayer, as
unsure effect. For the Lord Himself, unjustly the Latin blame us”
the One Who always shows that he (Nicholas Cabasila, The
wants to give, He fulfills it. That`s Interpretation of the Godlike
why, we believe that the Liturgy, chapter XXIX, cited
sanctification of the gifts is Romanian translation, p. 74-75).
committed through the prayer of the
priest, as ones who rely not on the Bibliography: Saint Cyril of
human power, but on the power of Jerusalem, Mystagogical
God. And we believe this not for the Catechesis IV, 1-8, cited translation
man, who prays, but for God, Who p. 67-71; Saint John Damascene,
listens to the prayer and not for the The Orthodox Faith, IV, XIII, cited
man prays, but for the Truth translation, p. 171-176, Nicholas
promised to give. Truly, Christ Cabasila, The Explanation of the
showed that He wants to always Godlike Liturgy, XXX, 1-16; XXXII,
give this gift, what was just 12-15; LI, 2, cited translation p.
unnecessary for us to prove. For He 191-197, 205-207, 295; Peter
came on earth for this, sacrificed Vintilescu, The Liturgy Book –
Himself and died; that`s why there Explained, p. 240-258; Martin
are altars, priests, so many means Jugie, Le mot transubstantiation
of cleaning and all the chez le Grecs avant 1629 et après
commandments, teachings and 1929, in “Echoes dÒrient”, 10
advises: to make available to us (1907), p. 5-12, 65-77.
this Table of the Holy Mysteries.
That`s why the Lord was saying
that He wanted so much the EUSEBIUS (ca. 263-c. 339):
Passover of the Jews, for he wanted born in Palestine, is persecuted
to found then and to leave it to the and jailed because of the faith. He
disciples His true Easter, the one of is consecrated bishop in Palestine`s
ours; that`s why he commanded: Caesarea in 313-314. Great
“You this one make in My admirer of the Byzantine Empire,
176
he becomes the friend and the historical context, understanding

biographer of Emperor its own theological message and its
Constantine, whose conversion he explanation, taking heed at the
describes it. Follower of Origen, he integrity and the unity of the
intervenes in the Aryan dispute, biblical revelation. The exegetic
and he accepts the condemnation method is not independent, for the
of Athanasius at the Synod from Bible it is not interpreted without
Tyr (335). any criterion by taking the word
Eusebius writes the Evangelical out of their context or by building
demonstration, The Evangelical arbitrary combinations and
Preparation, Chronicles (the apology typologies.
of the Christendom) and The The exegetic method takes
Churchly History, a work of a great account of more principles and
erudition, which shows the history elements:
of the Christendom from the 1. The Church believes in the
beginning to the Constantine`s biblical inspiration, and this truth
triumph in 324. He writes the most determines its position concerning
complete churchly history the theories and the methods of the
appeared until him (Hegesippus biblical hermeneutics. The
and Julius the African), which inspiration (see THE SAINT
becomes a source of inspiration for SCRIPTURE) isn`t either verbal,
the generations to come. From here because the New Testament
remained valuable information includes a plurality of gospels (see
about the bishops and the teachers GOSPEL) and the Bible in general
from the apostolic time, about presupposes a multitude of
heresies, about martyrs, about the authors, and neither is restricted
persecutions against Christians. to the pure dogmatic content, but
He transmits details about the it comprises everything that refers
canon of the Scripture, and to salvation, having a divine
preserves long excerpts from the content and human literary form.
works of the post-apostolic writers. 2. There is a theological and
soteriological unity between the
Bibliography: Hans von Old and the New Testament, both
Campenhausen, Les Pères grecs, of them having in Jesus Christ
Editions de lÒrante, Paris, 1963, their center. Comprised between
p. 81-95; Ioan G. Coman, “Genesis” and “Apocalypse”, the
Patrology, volume 3, Publishing history of the salvation, in which
House of the Biblical Institute, can be observed more stages –
Bucharest, 1988, p. 482-518. preparation, accomplishment,
consummation (Hebrews: 1: 1-2;
EX NIHILO (see CREATION) (may John: 1: 1; Colossians: 1: 19) – it is
be within the missing texts) (E. l. a history of the revelation of the
t.`s n.) Logos of God, not as unveiling of
truths and precepts, but as
EXEGESIS [Greek: exegesis = personal manifestation of God,
explanation, interpretation]: creator, savior and sanctifier, in
method that aims placing the the history of a people. But the
biblical text in its cultural and New Testament has its own
revelator content, independent of in which the Holy Ghost manifests

what has been written in the Old Himself (John: 16: 13). So there
Testament for only “The only does not exist the problem of a
begotten Son, Who is in the bosom primate of authority between
of the Father, That One confessed” Scripture, Tradition and Church,
(John: 1: 18). In the light of the for the interpretation, not being
revelation of the New Testament, else but the theology of the
the Old Testament gains thus a Scripture, it is part of the
new meaning. In His hierarchical Tradition.
prayer Jesus says: “Righteous 6. There are known several
Father, the world has not known traditional method of exegesis: the
You, but I have known You, and historical, literary or philosophical
these ones have known that You one, practiced by the School of
has sent Me” (John: 17: 25). Antioch (of which John
3. The Septuagint (the Old Chrysostom is part), according to
Testament in the Greek version of which the biblical events have their
the seventy ones, compiled in own well determined historical
Alexandria towards the middle of place, without typological
the third century B.C.) was used by implications; the allegorical or
the Jewish diaspora, by the Apostle typological one, promoted by the
Paul and by the entire early School of Alexandria, according to
Church, including the Church of which the biblical events, persons
Rome, until the half of the second and symbols have their “spiritual”
century, becoming the official text meaning or their typological
of the Old Testament for the correspondent (for instance Joshua
Orthodox Church. Despite all Nun is the “type” of Jesus, for the
these, the Church was not Old Testament comprises the
indifferent towards the Hebrew- Prophets or foreshadowing about
Masoretic text, the studies and the Jesus); the theological one,
commentaries upon the Old according to which the Bible
Testament in Hebrew Language, cannot be understood
done by Origen and Hieronymus independently, outside the
being proof in this sense. Tradition of the Church, from
4. The Holy Scripture enjoys a which has come out and which it
true veneration in the Orthodox contains it. The Tradition contains
piety. The Church listens to and in the theological interpretation of the
the same time venerates the word Scripture, that’s why they are
of God. The Church uses the Bible complementary to each other. The
in cult, under the form of psaltic theology gave a great importance to
readings, of liturgical prayers and this exegetical principle, starting
hymns, but also in catechesis and from the revelator character proper
particular lectures. to the presence and to the work of
5. The Church attests the the Holy Ghost (John: 16: 13).
biblical canon (insisting upon the “Wanting, therefore, to start
apostolic origin of the books of the interpreting the Psalms, let`s take
New Testament) and interprets the as example the wonderful Tradition,
Bible on the basis of the Tradition, preserved for us by a Jew and
178
regarding the whole Holy Scripture. contrary, namely the non-

He was saying there that, due to its existence. Their bringing to
lack of clearness, the entire existence through the Word of God
Scripture is organized like a house, and their maintaining into
in the chambers of which you existence are a gift, namely they
cannot reach in, while you do not are dependent on the will of God;
open the main one. Next to each although the eternity and the state
room there was a key, but was not or the form of this one depend also
the appropriate one, but the keys of on the will of each rational being.
all the chambers were scattered The eternal existence must become
and you did not know with which eternal life, namely participation to
key you could open each chamber, the One Who is the existence itself,
and it was a quite hard work to find “The Life”, because the existence
the appropriate key with which to without God can become eternal
be able to open. In the same way death, namely eternal infelicity.
must be understood that also for the The present sense of the existence,
scriptures which are not clear, we of the historical time, it is the
could not find from anywhere else consequence of a vision and of a
the means to clarify them but also perception determined by sin, as
from the explanatory key scattered form of lack of participation to the
among all the other books” (Origen, grace. The existence is thus
The Philokalia, II, 3, in Romanian reduced through the alienation,
translation, p. 331). through the detaching from God,
through separation between the
Bibliography: Eusebius, The present existence and the existence
Churchly History; Eusèbe de which comes and it is given to us
Césarée, Histoire ecclésiastique, through participation. The
Greek text, translation and notes existence which comes, the eternal
by Gustave Bardy, Edition du Cerf, life, does not belong to the future,
Paris (collection Sources but it is a continuous present time,
Chrétiennes), I-IV, 1952, V-VIII, a mode of infinite, anticipated
1955. existence, which we cannot realize
as long as we persist into the state
EXISTENCE [Latin: ex-isto; of lack of communion with the One
Greek: tropos]; the form adopted by Who has the existence from
the life or by the being, in its Himself.
process of becoming. In its
movement of development, the “The Hellenes saying that the
substance is transformed, and being of the things exists together
receives a state which has not had with God from eternity, and that
it before but as potential. The form only the qualities from around the
is a degree of the existence, a way being they have it from Him, they
of life, in the category of the time were sustaining that the being has
and of the space (tropos). For the nothing contrary and the
rational creatures have both the contradiction is only between
historical existence and the eternal qualities. But we say that only the
one through participation and human being has nothing
grace, they have also something contradictory as being eternal and
infinite and giving the eternity to Eucharist. For the reintegration of

others. But the being of the things the “fallen ones” there was a
has contrary to itself the discipline of penitence, which could
nonexistence. Therefore it is in the be reduced if these ones presented
power of the One Who truly exists a letter of recommendation (libellus
that this being of the things to pacis) from the part of a Christian
eternally exist or to not exist. But for who suffered, called confessor. Or,
He does not feel sorry for His gifts, in this regard there were made
it will eternally exist and it will be abuses both from the part of the
sustained by His all-keeper power, “lapsi” and of the confessors and of
even if it has the nothing contrary to the priests. Bishop Cyprian finds
it, as it has been said, as one that himself in the situation to
has been brought to existence from excommunicate the group of the
nonexistence and it stays on His ones who did not respect the
will that this to exist or not.” traditional practice and thus they
(Maximos the Confessor, Gnostic separated themselves from the
Heads, III, 28, in The Romanian traditional Church. For combating
Philokalia, volume II, p. 82-83). the schismatic tendencies, which
existed not only in Africa, but also
Bibliography: D. Belu, The at Rome (the schism of Novatian, in
Tragic in the Frame of the Moral 251, separated from Bishop
Theology, in “The Metropolitan of Cornelius, after the death of Pope
Banat”, XXVI (1976), no. 9-12, p. Fabian), Cyprian writes: “Everyone
615-628. who separates himself from the
Church to unite himself with an
EXTRA ECCLESIAM NULLA adulteress, he is deprived of the
SALUS: The expression “outside the promises of the Church; everyone
Church there is no salvation” it has who leaves the Church of Christ he
its origin in the theology of Origen, will not end to receive the
and especially in the ecclesiology of recompense of Christ. This one is a
Cyprian of Carthage (Epistle 73: stranger, a pagan, and an enemy.
21: 2). This one makes known the Nobody can have God as Father, if
traditional doctrine about the he has not the Church as mother.
report between the Church and the If it could have been salvation
Mysteries of the Salvation, outside the ark of Noah, then it
especially with the Baptism, in two could have been salvation also
circumstantial writings – “De outside the Church” (About the
Lapsi” and “De unitate Ecclesiae Unity of the Church, chapter 6,
Catholicae” – written before the cited translation, p. 30-31).
Easter from 251, in totally While the argument of Origen is
particular conditions. During the based on the fact that outside the
persecution of Decius (250-251), Church there is the sin, which is
only few believers of the Church the sign of the division, therefore a
from Carthage remained firm in counter-sign of the salvation, the
faith (stantes), the most of them argument of Cyprian out the accent
accepted the aspostasy (lapsi), on the objective and sacramental
being through this excluded from character of the Church as body of
180
Christ, in which Christ Himself is (collection “Les Pères dans la foi”),

the One Who gathers together the 1979; Șt. G. Alexe, The Features
scattered ones. The Baptism is the and the Limits of the Church, in
mystery of the unity, like also the “Theological Studies”, XXVIII
Eucharist, in which everybody is (1976), no. 7-10, p. 705.
gathered like the grains of the
wheat to form the same bread. The
meaning of this axiom: the
appurtenance to the Church
through the Mysteries it is not
optional, namely the Church it is
not a voluntary association, but a
sacramental community in which
and through which God Himself
works the salvation and the unity
of the world; and it stays in the
pastoral intention of the Church to
combat the schisms and the
division within the Church; but the
Church also affirms a doctrine of
faith, namely that the presence of
Christ into the Mysteries it is the
Church`s unity element. That`s
why, the Church gives a great
importance to the rite and to the
external signs of the Mysteries,
even in the case of the Baptism
administrated by heretics (the
council of Trident discerns between
the baptism ‘in re” – the baptism
with water, and the one in “voto” –
the baptism of the desire). Extra
ecclesiam it is today especially
applied regarding the validity of the
Mysteries officiated outside the
body of Christ, or the community of
the ones who impart themselves
from the same bread (cf. I
Corinthians: 10: 17), and not in a
restrictive sense, namely of
establishing the canonic limits of
the Church.
Bibliography: Cyprien, Lùnite

de lÈglise catholique and
Augustiner, Sermons sur lÈglise
unié, translation by Mgr Victor
Saxer, Desclée de Brouwer
manifestation of God in the Person
FFAITH (Latin: credens –

of His Embodied Son. The
resurrection of Christ is the “stone”
of the faith. For if you will confess
with your own mouth that Jesus is
faithful, fides – knowledge, the Lord, and you have faith in
confidence; Greek: pistis): “the your heart that God resurrected
foundation – the entrustment – of Him from dead, you will be saved”
the hopes ones, the proof of the (Romans: 10: 9). That`s why, the
unseen ones” (Hebrews: 11: 1); the faith comes from preaching, from
faith is the faculty of receiving the the direct witness of the ones who
divine revelation, of knowing the saw the Word of the life (I John: 1:
supernatural world, of passing into 1-3); the faith is not invented
another order of existence. The (Romans: 8: 14-17).
faith is a bridge of connection Two major aspects of the faith
between divine and human, from can be mentioned here: the faith –
where its affinity with the religion. a way of life, namely the faith
To Apostle Paul the faith is the working through love” (Galileans:
work of the grace of God, which 5: 6), which has a soteriological
produces in the fallen man the character: “Your faith has saved
state of salvation: “For the you (Matthew: 9: 12); the faith – a
righteous, through faith, will be mode of knowing or contemplation
alive” (Romans: 1: 17). “We reckon of the Truth, with an
that the man is straightened by epistemological character: “The
faith and not from the deeds of the news which we have heard it from
Law (Romans: 3: 28; Galileans: 3: Him and which we preach it to you
24). To John the Evangelist, the it that God is light and there is not
faith represents the opening of the darkness in Him” (I John: 1: 5).
spirit, through the power of the The faith presupposes the dialogue
grace, for the presence of the love of the love, the personal relation
of God, Who discovered Himself with God. There is not about the
into the crucified and resurrected intellectual adhesion to the
Christ (I John: 5: 1-2). According to existence of God; in this sense the
Saint Basil, the Ghost gives the demons also “believe” (James: 2:
light which produces the unveiling 19). It is instead about the piercing
of the truth on the proportion of of the heart (Acts: 2: 37), of the
the faith; and according to John promises of God, Who manifests
Chrysostom, the faith is the Himself in the presence of Christ,
foundation on which stays the acceptance which determines not
Church, and that`s why not the only a new style of life, a changing
Church justifies the faith – the of the spirit through repentance
truth, but the faith justifies the (Acts: 2: 38), but also the destiny
Church. for eternity (II Corinthians: 5: 1).
This possession of the invisible That`s why the fear of God is the
and of the coming nigh to the beginning of the faith, for this one
future ones is base on evidence, on liberates the soul from the fear of
the certitude of an event: the the sin and of death, helping it to
182
enter under the mastery of the The Christian Tradition did not
grace (Luke: 12: 5; Matthew: 10: disinterest itself of the
28). Out from faith it starts the epistemological quality of the faith,
salvation, and to the faith it ends: of the intellectual implications of
“without faith it is impossible to be the act of the faith. John
pleasant to God” (Hebrews: 11: 7). Damascene already speaks about
The faith is then a way of knowing the faith which requests the power
through personal experiencing, and of the rationality; Anselm of
not through proofs. According to Canterbury calls this “the faith in
Paul, here on earth we do not have searching for understanding”; and
a clear and definitive knowledge, Maximos the Confessor says that
but “like in a mirror”, a partial one all the saints seek the
(I Corinthians: 13: 12). illuminations or the rationalities of
Apostle John prefers to give to the unveiled ones: “For it is not
the faith the meaning of “sight”, of allowed to say that only the grace
the Truth`s unveiling, and that`s by itself works within the saints
why its synonyms are: the light the knowledge of the mysteries,
(John: 3: 20-21), the judgment, the without the powers which receive
discernment. Isaac the Syrian the knowledge by nature. Because
distinguishes the faith which then we reckon that the saint
comes out from what has been prophets did not understand the
heard, received on the basis of a illumination given to them by the
word, from the faith founded in Most-Holy Ghost. But in this case
hypostasis, received through a how could be true the word which
contemplative “sight” of the says: “The wise man understands
believed realities: “Another is the from his own mouth” (Proverbs: 16:
common faith of the right-believers, 25)?! On the other hand, neither
namely the right dogmas about they received the true knowledge of
God and about His intelligible and the things only by searching for it
sensitive creatures, as by the grace by the power of the nature, without
of God the Saint and the Synodial the grace of the Holy Ghost.
Church has received them, and Because in that case it would be
another, the one of the sight, proven useless the dwelling of the
namely of the knowledge, which Holy Ghost in saints, not helping
does not resists against the one them at all in discovering the
which gives birth to itself, but truth” (Answers towards
makes it surer. Because we have Thalassius, 59, in The Romanian
learnt the first one by hearing, Philokalia, volume 3, p. 311).
inheriting it from the rightly faithful But while the Western theology
fathers and from the teachers of - by applying the principle: the
the rightly-glorifying faith, and the faith implies the rational thinking –
second one comes by that that we has searched, in the systemization
rightly believe and fear God, in of the doctrine, to translate the
Whom we have believed” (quotation revelation in the philosophical
from Peter Damascene, Spiritual terms, the Oriental one did not
Teaching, in The Romanian insist upon the articulation of the
Philokalia, volume 5, p. 194). mystery of the faith, but has
considered the faith as undivided
from cult and from spirituality,

from the adoration of the mystery FALLING [Greek: propaterikon
of God and from experiencing this hamartema = ancestral sin]; the
mystery. process of corruption and
“The godlike and the great decomposition that ends with
Apostle defining what the faith is, death, introduced in the human
he says: “The faith is the nature by Adam (see ADAM). The
hypostasis of the desired one and falling is the “sin of the human
the proof of the unseen things” nature” or the “death of the human
(Hebrews: 11: 1). And if someone nature” (Maximos the Confessor),
would define it as an internal good, namely the detachment of the
or as the true knowledge proving human nature from its ontological
the mysterious goods, he would not link with God, the exiting of the
commit sin against the truth. At last, man from the divine plan and his
the Lord teaching about the fixation in the regime of a life of
mysterious things and about the continuous degradation, in the
hoped things, He says: “The material sphere of the existence.
Kingdom of God is inside you” The state of ontological falling of
(Luke: 17: 21). Therefore the faith in the man constitutes one of the
God is the same thing with the fundamental Biblical affirmations:
Kingdom of God. It is different from “Because everybody have
the Kingdom only through committed sin and are deprived of
cogitation, for the faith is the the glory of God” (Romans: 3: 23),
Kingdom of God without form, and and “The payment of the sin is
the Kingdom is the faith which has death” (Romans: 6: 23). The Holy
received a form in godlike way. Scripture uses diverse expressions
So, on the ground of this fact, and analogies to describe the
the faith is not outside us. But by falling as loosing of the original
cultivating it through the godlike state of grace (“the closing” of the
commandments we make it to Paradise – Genesis: 3: 24; the
become the Kingdom of God which “death into sin” – John: 8: 24). The
is known only to the ones who have notion of “idolatry” (Deuteronomy:
it. Therefore, the Kingdom of God is 32: 16-18; Matthew: 6: 24;
the faith developed through work. Romans: 1: 25; I Corinthians: 10-
And this Kingdom does the 14) maybe indicated the best the
unmediated union with God of the state of falling of the man as
ones who take part to it. religious being, because this
Therefore it has been clearly presupposes the total inversion of
proven that the faith is a power of the order between God and man,
connection, which does the the mixing and the downgrading of
consummated, unmediated and the spiritual and moral values.
above nature union of the one who All the Christian confessions
believes with the believed God” agree that the New Testament
(Maximos the Confessor, Answers speaks about the loss of the
towards Thalassius, 33, in The original state of grace due to the
Romanian Philokalia, volume 3, p. sin of the proto-parents (Romans:
118). 5: 12-14). Although, they are differ
184
when they speak about the reaches though to discern in his

measure and the way in which the nature and in creation, traces and
falling has affected the image of acts of the Creator. Thus, the
God into the man (see IMAGE). Of natural religion that is inspired
course, there is not possible to give from the cosmic revelation of the
a complete definition of the image Logos, it has a positive value for
that has been preserved into the the pre-Christian philosophy
corrupt being of the man. The (Romans: 2: 4). Otherwise, the
Catholic theology sees the effect of history shows that the man
the falling in the loss of the reaches at the state of being
supernatural gift. The against the idolatry, against the
Protestantism speaks about the overthrowing the values and of the
radical corruption of the human ethical confusion.
being and of his report with God Generally, the Christian
and with the creation, from where anthropology, without denying the
comes the incapacity for the man necessity of the man`s redemption
of a sinless life. Blessed Augustine (Romans: 5: 6-10; I Timothy: 1: 15;
(354-430), in his dispute against Titus: 3: 4-7), as an act of the
the Pelagians, highlights the notion divine philanthropy (John: 3: 16-
of fallen humanity – massa 17), has been showing a full trust
damnata. The Eastern theology in the essence as such of the man,
considers the falling as a even after the sin; that`s why “the
withdrawal of the man from the ones who obey themselves after the
ambience of God and as a Holy Baptism to the will of the evil
weakening of the image of God one, and fulfill the things wanted
within the man. Through falling the by that one, they go astray
man has lost the way towards the themselves from the holy bosom of
likeness of God, but it was the Baptism, according to the
preserved the possibility to resume David`s word (Psalms: 57: 4).
the dialogue with Him. Because we are not changed,
Indeed, the noetic organ, the neither moved from the nature in
mirror into which God reflected which we have been built, but
Himself, has been weakened and being built good by God (because
darkened. The soul is seduced by God did not make the evil), and
passions and by the created remaining unchanged through the
realities, becoming idolater. By nature in which we have been
being taken from him the light (the built, the things that we choose
glory) that enshrouded him at the and want through the free
beginning, around him now reckoning, those ones we also do,
swarms the darkness of the sin either good or bad” (Saint Simeon
and the irrational confusion the New Theologian The 225
(Simeon Metaphrastes, Paraphrase Heads, 90, In the Romanian
to Makarios the Egyptian, 37, in Philokalia, volume 6, p. 92).
The Romanian Philokalia, volume “Being firstly corrupted the free
V, p. 314). Despite all these things, understanding of the Adam`s
the man preserves a perspective of natural rationality, it corrupted
the salvation. Without the written together with it also the nature,
revelation, the rational man which lost the grace of the
dispassion and so emerged the sin. propaterikon hamartema (The

Therefore, the falling of the will from Ancestral Sin), Athens, 1957; Idem,
good to evil it is the first and the Original Sin According to Saint Paul,
most worthy of damnation. The in “St. Vladimir`s Theological
second one caused by the first one, Quarterly”, IV, 1-2, 1955-1956.
it the movement of the nature from
incorruptibility to corruptibility, FAMILY: the Orthodox Church
movement that cannot be grants a major importance to the
condemned. Because two sins marriage and to the Christian
appeared in the proto-parent by family, for on this depends not only
transgressing the godlike the destiny of a couple, but also
commandment: one worthy of the one of the human community
damnation and one that cannot be in general, of a nation, of a local
condemned, having as cause the Church, of the Kingdom of God.
one worthy of damnation. The first The marriage, with its natural fruit,
one if of the free decision, which the family, it is a great mystery
rejected the good by its will; and the (Ephesians: 5: 25-32). The family
second one, of the nature, which has something unique, because it
rejected without will, because of the is about a new specific human
free decision, the immortality. The relation, different from any other
changing of the nature towards human group (Matthew: 19: 10-
sufferance, towards corruption and 11).
towards death it is therefore the The family exercised a capital
condemnation of the sin freely influence upon the early Christian
committed by Adam. The man community. The first form of cult
didn`t have this state from the was the cult within the family
beginning from God, but he (Acts: 10: 18-26; I Corinthians: 16:
established it and knew it, 19). Apostle Paul had in the family
committing through disobedience of Aquila and Priscilla a missionary
the sin with the will. The help of first order. Aquila was a
condemnation to death is the fruit of Jew from Pontus, who emigrated at
this sin” (Saint Maximos de Rome. Priscilla, his wife, was
Confessor, Answers towards probably of Roman origin. Because
Thalassius, 42 in The Romanian of the edict of Claudius (49/50),
Philokalia, volume 3, p. 146, 148). which forbad to the Jews to remain
Bibliography: Dositheos of in the capital city of the empire,
Jerusalem, The Confession of Faith, Aquila and Priscilla left Rome and
chapter XIV, cites translation, p. settled down in Corinth (Acts: 18:
497-498; Frank Gavin, Some 1-2), where Paul meets them and
Aspects of Contemporary Greek associates himself with them,
Thoughts (reprinted by American becoming not only comrade of
Review of Eastern Orthodoxy, New trade, but also direct collaborators
York, 1962, p. 166-171; Priest in the missionary work (Acts: 18: 3,
Professor PhD Academician 24-26). When Paul left Corinth,
Dumitru Stăniloae, The Orthodox these ones follow him (Acts: 18:
Dogmatic Theology, volume I, p. 18). Meanwhile, they return to
485-488; J. S. Romanides, To Rome, where Paul writes to them
186
(Romans: 16: 3-4). In the end it perfect restraint and to educate

seems that they came to Ephesus their children in the fear of God”
(II Timothy: 4: 19). (Towards Philippians, IV, 2). This
In his Epistle towards Romans, education is done either directly or
Paul writes these words about indirectly, through the experience
Aquila and Priscilla: “Embrace of the fasting, of the common
Aquila and Priscilla, my comrades prayers, or through the preparation
of work into Christ, who risked of the children for Eucharist,
their life to save my life and to through the participation to the
whom not only I give thanks, but great familial events, but especially
also all the Churches from among through the personal relation
the gentiles. Embrace also the between parents and children, not
Church from their house” only at home, but also outside it.
(Romans: 16: 3-5). “They put their The spiritual guidance and the
life in danger”, because they direct example of the parents are of
transformed their house in place of a crucial importance. One could
Christian assembly (Acts: 18: 26; I say, also, that the Christian
Corinthians: 11: 6, 19). parents are the most important
The Church grants a particular mediators between the Church and
attention to the oral tradition. The the world. For through them takes
family is the most propitious place the in-church-isation (the
environment for the transmission bringing in the Church) of the
of the faith through the word of children and of the youngsters,
mouth. In fact, without the and, also through them, these ones
Christian families, the Church are sent in the world like Disciples
would not be able to physically of Christ. The family is a
continue in time. The preservation prolongation of the Church into the
and the continuation of the faith world and a bringing of the world
depend in an exclusive way on the into Church.
Christian families. Because the
faith is learnt, is practiced and is FASTING: is the abstention
transmitted only within a Christian from eating and drink, and not the
community, which is constituted simple replacing of food, with the
by families. The Church extends intention of restraining the nature
itself in time and space through the and of creating the sensation of
Christian family. hunger. And this not because some
The family constitutes thus the food would be unclean, for nothing
evangelistic environment in which from creation can be rejected as
new generations of Church`s unclean (II Timothy: 4: 4), but for
members are prepared. The the abstention is a sign of will`s
Christian education in the frame of liberty victory, of the desire to not
the family is decisive for children be satisfied ever, but hungry and
and youngsters. Saint Polycarp thirsty. The fasting it means first of
writes: “Let`s teach also our women all, the consecration of the body,
to live in the faith given to them in the bringing of the nature as
love and cleanness, being devoted sacrifice, the disposition of sharing
to the men in all the sincerity and the surplus with the fellow human,
to love everybody with the same
for being thus justice and equality abstention on Easter Friday and
for everybody. Easter Saturday15 (Luke: 5: 35;
The fasting was practiced both Mark: 2: 20). In the fourth century,
in the Old Testament, by prophets: this Paschal fasting is extended to
Moses, Elias, David (Exodus: 12: 8; 40 days, of course, in the memory
34: 28; Deuteronomy: 9: 9; 16: 3, of the 40 days spent by Jesus into
“the bread of sadness”; I Kings: 19: wilderness. Etheria, a Spanish
8; Matthew: 9: 14), and in the New female pilgrim to Jerusalem (IV
Testament (Luke: 18: 12; Acts: 13: century), mentions, also, the
2; 14: 23; I Corinthians: 7: 5). Easter`s fasting. The apostolic
Christ insistently practiced the canon 69, imposes for clergy and
fasting (Matthew: 4: 2) and spoke believers, the obligation of the
about the conditions of the true Easter`s fasting of 40 days, as also
fasting (Matthew: 6: 16-18). He left of the fasting on the days of
to His Apostles the right to Wednesday and Friday, each week.
establish the period of fasting: If this canon isn`t respected the
“Could be sad the friends of the clerics to be deposed, and the
Lamb while the Bride if with them? laymen to be excommunicated,
Days will come when the Bride will namely excluded from impartation.
be taken from them and then they The Synod from Laodicea (canon
will fast” (Matthew: 9: 14; Luke: 5: 50) stipulates the rigorous
34; Mark: 2: 20). According to abstinence (xerophagy) during this
Apostle Paul, the Christian is free entire fasting period. The Synod
to fast according to his own from Trullo (692), canon 56, forbids
conscience and decision, for “not the consumption of eggs and milk.
the food will place us before God” (I In general, this fasting consists in
Corinthians: 8: 8; I Timothy: 1: 8- a sole meal per day, usually
9). postponed towards evening.
Truly, the practice of the fasting Since century X, the Church
varied in different époques and from Constantinople establishes
places. The Teaching of the Twelve the great fasting periods of a
Apostles (VIII, 1) recommends churchly year. The Orthodox
Wednesday and Friday as fasting Church observes nowadays four
days; Wednesday being the day great fasting periods:
into which the Jews` synod was The Holy and Great Fasting (the
held, to betray Jesus, and Friday, Easter`s Fasting), which is held
as day into which the Lord suffered during the period Triodon, for six
the crucifixion. The Apostolic weeks, starting with the Publican`s
Constitutions, showing the practice Sunday and ending with the
of the Syrian Church from the Saturday from the Holy Week.
second half of the third century, The Fasting of the Lord`s Birth
speak about the fasting from the or the one of the Christmas, which
Holy Week14, with the complete
the English religious idiom form for being easy

to understand. (E. l. t.`s n.)
14 15
In Romanian Orthodoxy this week is called In Romanian Orthodoxy are called Great
The Passions` Week. We preferred here to use Friday and Great Sunday. (E. l. t.`s n.)
188
lasts for 40 days, from 15th of cannot, do what you can” (Didache
November to 25th of December. VI, 2).
The Fasting of Holy Mary, which The third pan-Orthodox pre-
lasts for 15 days, before the conciliar conference (Chambésy,
celebration of the Dormition of the November 1986) adopted a
Lord`s Mother (15th of August). provisory document about “The
The Fasting of the Holy Apostles Importance of the Fasting and Its
(of Saint Peter) starts after Observing Today” (see: Episkepsis,
Whitsuntide, to 29th of June, the no. 369/1986).
celebration of the Saints Peter and
Paul. This fasting is, therefore, FILIOQUE [“qui ex Patre
mobile, following the Easter`s date. Filioque procedit” = Who from the
Short fasting periods are: Father and from the Son proceeds]:
- Wednesdays and Fridays of dogma according to which the Holy
each week (except the Lightened Ghost proceeds from the Father
Week); ”and from the Son”. Filioque
- The eve of Baptism, on 5th of generated one of the bitterest
January; theological polemics between
- The Day of the Cross, on 1th Orient and Occident and remains
of August; one of the doctrinal major
- The Cross`s Holyday, at 14th of divergences between Catholicism
September; and Orthodoxy (see
- the Day of Saint John`s the CATHOLICISM). To the Catholics,
Baptist beheading, at 29th of Filioque would be an explanation
August. and a clarification of the doctrine
There are particular moments about the Holy Ghost, formulated
from the Christian life in which the by the Ecumenical Synod II
fasting is necessary. “Before (Constantinople, 381), which,
baptism to fast the one who against the heresy of Macedon (see
baptizes and the one to be HERESIES), reaffirmed the
baptized, and other few people, if expression used by John the
they can. But he commands, evangelist: “Who from the Father
though, the one to be baptized to proceeds” (John: 15: 26). To the
be fasting a day or two before” Orthodox believers, Filioque is a
(Didache VII, 4). There is no precise “new dogma”, which implies an
canon in what regards the fasting “another faith”, changing the
before receiving the Eucharist. The biblical doctrine about a single
Sunday, being a day of joy, one proceeding with the doctrine about
does not fast (apostolic canon 64). the “double proceeding” of the
The fasting is now part of the Ghost, inadmissible from the point
state of repentance and of view of the teaching about
sanctification in which take place Trinity.
the confession of the sins and the Filioque has been introduced by
impartation with the Holy Latins in the Nicaea-
Mysteries. The principle to be Constantinopolitan Creed and used
followed is this one: “If you can in the Latin liturgy, since the local
bear the whole yoke of the Lord, synod from Toledo, in 589; after
you will be perfect; but if you that it has been confirmed by the
English synod from Hatfield in 680, European countries were menaced

on the occasion of the conversion by Aryanism and Priscilla-ism.
to Catholicism of the Aryan king of Filioque rejects the Aryan idea
the Visigoths (Recarede), under the about the inferiority of the Son
pretext that it would put in towards the Father.
evidence the full godhead of Christ In general, the Catholic theology
and His equality with the Father. pretends that Filioque would
Although the king Charles le Main explain the eternal relation
insists that the Churches from between the Father and the Son
Spain, Italy, France and Germany and would clarify the equality of
to utter the Creed with the Filioque the Son with the Father in the
addition (besides, the “Libri godlike essence, not only the
Carolini”, as also the synod from consubstantiality, but also the
Gentilly, attack the expression “ex mode of provenance of the Persons.
Patre per Filium” which circulated Filioque it would be therefore a
in parallel with Filioque), though completion of the doctrine about
Pope Leon the III refuses the the divine origin of Holy Ghost,
introduction of the modified which had not been ascertained in
Symbol in the Rome`s Church. detail, like it had been the teaching
Despite to this opposition, at the about the Son of God, about which
proposal of Henry the II, Pope the Synod of Nicaea (325) affirms:
Benedict the VIII accepts in 1014 “born, and not made, the One Who
the interpolated Creed in the is of the same being with the
Roman Church, without the Father”.
consent o the Eastern Churches. From the part of the Orthodox
The first one who shows the theology have been formulated
unorthodox dogmatic implications many arguments against the
of the Filioque addition it Photius “Filioque” doctrine, the main ones
the Patriarch (820-895), and the being the followings: 1) Filioque is
one who formulated, at the council an uncanonical interpretation of
of Florence (1439), the arguments the ecumenical Symbol from 381;
for rejecting this addition is Mark 2) Filioque implies the doctrine of
of Ephesus. The unionist synods Augustine about the two principles
from Lyon (1274) and Florence in the Trinity and thus about the
(1438-1439) do not pretend to the “double proceeding”; 3) Filioque has
Catholic of Byzantine rite to repercussions upon other dogmas
include Filioque in Creed. Even of faith, for instance upon the
more, the council of Florence ecclesiology, upon the theology of
admits two expressions: “ex Patre the divine Mysteries and energies.
Filioque” and “ex Patre per Filium” Truly, the canon 7 of the
(δια του Υιου). The Orthodox ecumenical synod from Ephesus
believers insist upon the historical (431) forbids the changing of the
argument, Filioque being an Nicaea-Constantinopolitan Symbol;
alteration of the Symbol from 381, that`s why the Orthodox believers
and the Catholics invoke local have not ceased to sustain that
motifs, because, in the VI century, Filioque has been introduced in an
the churches from Spain and other uncanonical way into the Creed,
190
without the authority of an It is true that some of the

ecumenical synod and without the Byzantine theologians affirmed the
consent of the Eastern Church. proceeding of the Ghost “dia tou
Therefore it is about and attitude Yiou” (Photius and the Patriarch
which defies the ecumenical Tarasius), but they ascertained
consent when it comes about the that dia refers to the mission of the
doctrine of faith. But also the Ghost in the world, and not to the
theological content of the Filioque eternal proceeding from the Father.
formula is put in discussion. They made a distinction between
According to the Trinitarian the eternal proceeding and the
Orthodox theology, the Father is temporal mission. To them, Filioque
the unique source and cause of the presupposes the doctrine of
godhead, and that`s why exists a Augustine about the two principles
unity of being in God, which in the Trinity and thus about the
though does not destroy the “double proceeding”. Thus, with all
hypostatical diversity. The Son is the explanations brought by
born from the Father, and the Catholics, to the Orthodox
Ghost proceeds (ekporevomenon – believers the dogmatic controversy
John: 15: 26). The eternal about Filioque remains opened
proceeding of the Ghost is parallel because no new argument has
with the birth from eternity of the been brought yet in clarifying the
Son, and they indicate two doctrine about the Holy Ghost (see
personal modes of origin from the PROCEEDING).
same principle – God – the Father. Some Orthodox theologians
In this sense, Filioque annuls the highlighted the repercussions
mono-archy (arché) of the Father in which Filioque has for other
godhead, introducing two dogmas of faith. It was mentioned
principles in the Holy Trinity, the even a direct report between
Father and the Son, which leads to Filioque and the jurisdictional
the confusion of the hypostases. supremacy of the pope. Filioque
The Catholic theology, following does not permit to the Catholicism
to the Blessed Augustine who to speak about an own “oikonomia”
affirmed that any feature attributed of the Holy Ghost.
to One of the divine persons can be The Orthodox theology, of
attributed also to the other Ones, course, has paid a great attention
has exaggerated the unity and the to the report between the Son and
simplicity of essence of God, in the the Holy Ghost but without limiting
detriment of the diversity of the and confounding this report with
Persons. Facing the accusation the “proceeding” of the Holy Ghost
that introduces a new doctrine out from the Son (see Holy Ghost).
about the “double proceeding”, the The pneumatological patristic and
Catholic theology has specified that liturgical writings speak about the
the Holy Ghost proceeds from the “Ghost Who proceed from the
Father and from the Son “tanquam Father and through the Son is
ab uno principio”, “a Patre shown” or about the “Ghost Who
principaliter”. But this erases the into the Son always rests”. On the
distinction between the Father and basis of such texts, some people try
the Son. to demonstrate the
complementarity between Filioque Romanides, The Filioque, in

and “per Filium”. Finally, there are “Kleronomia”, 7, 2 (1975), p. 285-
theologians who considers Filioque 313; Priest Professor PhD
as having the authority of a Academician Dumitru Stăniloae,
“theologoumenon”, namely of a Recent catholic Studies about
theological affirmation tolerable Filioque, in “Theological Studies”,
from dogmatic point of view. In the no. 7-8 (1973), p. 471-505;
recent discussion with the Theodor Stylianopoulos, Filioque.
Anglicans, the Orthodox asked to La position orthodoxe, in
them to omit Filioque from the “Concilium”, 1979, no. 148, p. 47-
Latin Creed. In general, the 55; M Chialda, The Teaching about
Anglicans are not against coming Filioque in the Old-Catholic Church,
back to the original form of the in “The Orthodoxy”, XIX (1967), no.
Creed form 381, but they do not 3, p. 360-365; L. Vischer (editor),
accept to be condemned the Spirit of God-Spirit of Christ,
Augustine`s doctrine about the Ecumenical Reflections in the
“double proceeding”. Likewise also “Filioque” Controversy, S.P.C.K. –
the Old Catholics, who have WCC, London, Geneva, 1981.
decided to utter the Creed without
Filioque. In some occasions, the FLAVIUS (37-100): Jew
Catholics omit Filioque. historian, from a sacerdotal family,
Bibliography: Frank Gavin, educated at the Pharisees` school.
Some Aspects of Contemporary In the year 64 he visits Rome. He
Greek Orthodox Thought, cited participates to the rebellion of the
edition, p. 126-143; Boris Jews against Romans (66-70),
Bobrinskoy, Le “Filioque”. Hier et being captured by Romans. He
aujourd`hui, in “Contacts”, no. leaves for Rome with Titus
117/1982, p. 7-27; Venance becoming friend of emperors
Grumel, Photius et làddition de Vespasian and Titus. Josephus
“Filioque” au Symbole de Nicée- takes the family names of these
Constantinople, in “Revue des ones: Flavius.
etudes byzantines”, 5 (1947), p. He wrote at Rome: The Jewish
218-234; P. Evdokimov, Wars and The Jewish Antiquities
Lènseignement de la Bible sur la (the history of people of Israel from
procession du Saint-Esprit; P. creation to the falling of
L`Huillier, La procession du Saint- Jerusalem), Against Apion, with
Esprit chez les Pères Orientaux and biographic character. Josephus
S. Verkhovsky, La Procession du gives many details about the period
Saint-Esprit dàprès la théologie from after the rebellion of the
orthodoxe, in the volume “Russie et Maccabees; he condemns the
Chrétienté”, 3-4, 1950; Zealots, and praises the Romans.
Amphilohios Radovic, Le “Filioque” His writings contain important
et l`énergie incrée de la Sainte references to Jesus, John the
Trinité, selon la doctrine de s. Baptism and James, the “brother”
Grègoire Palamas, in “Messager de of Jesus.
lèxarchate du patriarche russe”,
23, 89-90 (1975), p. 11-44; John
192
The Importance of this genealogy

consists just in the fact from the
GGENEALOGY [Greek:
beginning the Church understood
Jesus Christ, though descendant
from the Jewish people, like being
the Savior of everybody. In the
ghenealoghia, onoma ton ghenon; spirit of this genealogy, Paul calls
Latin: genealogia, liber Jesus “the second Adam” (I
generationis]: term used by Corinthians: 15: 45), so that
Eusebius, in The Churchly History, through His humanity He is tied to
book I, chapter VII, p. 1-10, which all people and all people are tied to
sends to chapter I from the first Him (Romans: 12: 21). Denying the
Gospel (Matthew: 1: 1) = the book human nature of Christ it means
of the kindred of Jesus. In the New thus to deny the nature borne by
Testament have been preserved two all of us.
“genealogies” or lists with names of Both genealogies, each of them
family branches, in which is in another manner, bring precise
written the history of the kindred of details about the legal ancestry and
Jesus: the bodily filiation of Jesus, but
The genealogy of Matthew (1: 1- only on their basis cannot be
17) has a descendent line, which coagulated a complete biography of
begins from Abraham, the ancestor Jesus. In fact, in what concerns
of the people of Israel, through the the origin of Jesus, the Gospels
Prophet David and ends at Josef, have been not limited to the
with the purpose of showing that description of His physical filiation.
Jesus belongs, according to His The testamentary genealogy
physical birth, to the Jewish establishes the origin of Jesus
people, being listed in the line of depending on Josef, through whom
David. On this line, Matthew the Jesus is descendent of David
evangelist marks three series of (Luke: 1: 27, 32, and 69).
fourteen generations: from The New Testament remains the
Abraham to David, from David to main historical source for knowing
exile from Babylon, and from the the life and the mission of Christ,
exile to the birth of Jesus. By citing though there are some witnesses
very frequently from the Old from literary sources from outside
Testament, Matthew demonstrates the Christian community, as would
that Jesus of Nazareth is Messiah be the Hebrew ones (Talmud,
Himself, Who, though comes from Midrash), Greek, Latin (Josephus
the Jewish people, He will save the Flavius, Tacit, Suetonius, Pliny the
whole human kind, like God Younger, Eusebius of Caesarea,
promised through the voice of the The Churchly History, book I,
prophets from the Old Testament. chapter V, p. 3-6; VIII, p. 4-5; IX, p.
The Luke`s genealogy (3: 23-38) 1-4; X, p. 1-7, XI, p. 109).
has an ascendant line, which Eusebius of Caesarea (The
starts from Jesus and goes up to Churchly History, book I, chapter
Adam, “the son of God”, with the VII, p. 14-15) tells to us a tradition
intention of showing that Jesus after which the bodily parent
belongs to the entire human kind. (desposynoi) of Jesus themselves
compiled and transmitted His “the son of the carpenter” (Mark: 6:

genealogy, as the Jewish custom 3). But Josef, descendant from
was. David (Luke: 1: 27; 2: 24), he is not
To contest the historical the physical father of Jesus. Josef
existence of Jesus, or to say that finds out from the angel of the Lord
Jesus is the name of a (Matthew: 1: 20) that the way in
mythological character from the which his fiancée, Virgin Mary, has
Old Testament or from the pre- conceived, it is a miraculous work
Christian cults, about which of the Holy Ghost. Josef is
otherwise there are not proofs, it therefore the legal father of Jesus,
means to deny the documentary namely he has a legal paternity
value of the New Testament. upon Him, but not a natural, a
Behold some biographical physical one. “Son of David” was a
indications and event from the title attributed by the Jews to
history of Jesus Christ, confirmed Messiah as liberator king and
by the New Testament: successor of David, according to
After His parents, Jesus is the promise made to David by the
about origin from Nazareth (John: prophet Natan (II Samuel: 7: 12,
1: 45), a village populated by Jews 14016). These are the data offered
and Romans from Galilee, a by the New Testamentary texts.
province from the North of Although, the hymnographic
Palestine. Palestine was occupied Tradition of the Orthodox Church
by Romans since the year 63 B.C., has brought to us the undeniable
the political power being held by affirmation that the Virgin Mary
the family of King Herod. That`s Herself – the Mother of Jesus – is
why, among His compatriots is from the tribe of David. Thus, in
known, later, under the name of the seventh day of September, it is
“Jesus the Nazarene” (Mark: 14: song to the Aposticha: “Come, the
67), and from this name, the first ones from Adam, to praise the one
Christians were called “Nazarenes” who sprang out from David and
(Acts: 24: 5). gave birth to Jesus, the Most Pure
After the genealogies preserved Virgin Mary”. In the eighth day –
by the evangelists Matthew and the celebration of the Holy Virgin,
Luke, Jesus is the Son of Virgin the Church sings: “Shout out,
Mary, espoused to Josef (Matthew: David, what God has sworn to you?
1: 18; Luke: 1: 27). To the Jews, The things that He has sworn to
the espousal was such a powerful me, he says, behold, he has also
contract, that the engaged one fulfilled: from the fruit of my womb
could be called husband, and the giving the Virgin to me, out of
consent of the young fiancés was whom the Builder Christ, the New
creating a bunch of reciprocal Adam, born Himself emperor on my
rights and duties which could not chair” (Matins` Podoba).
be annulled but through a letter of Of origin, after the family from
separation (Matthew: 1: 19). That’s which He came out, from Galilee`s
why, Jesus was considered as the Nazareth, Jesus has been born in
son of Josef and of Mary (Luke: 3: Bethlehem, in Judea province
23; 4: 24; John: 6: 42), being called (Luke: 2: 4), while Augustus was
194
the Rome`s emperor (Luke: 2: 1), to the age at which Jesus began
and Herod the Great was king in the public activity, approximately
Judaea, Idumeea and Samaria established at 30 years, on the
(Matthew: 2: 1), Augustus being basis of the text from the Gospel
one of the titles attributed to Caius according to Luke: “Jesus was like
Octavius, who reigned between the thirty years when He started (to
years 29 B.C. and 14 A.D., and preach); being, as was reckoned,
Herod the Great (Matthew: 2: 1-22; son of Josef…”
Luke: 1: 5) reigning over the whole Receiving news about the birth
Palestine from the year 37 B.C. to of Jesus Whom the Magi called “the
the year 4 A.D. (When he dies is king of the Jews” (Matthew: 2: 2-
followed by his son, Herod Antipas, 11), Herod the Great convokes the
who governed the province of great synedrium from Jerusalem, a
Galilee between 4 A.D. to 39 A.D., religious council formed from the
according to the places: Matthew: hierarchs, the elders and the
14: 1-10; Mark: 6: 14-27; Luke: 3: teachers of the Law (Matthew: 2: 4-
1, 19-20; 9: 7-10; 13: 31; 23: 6-10; 5), planning that with the help of
Acts: 4: 24; 13: 1). the Magi, the identification and the
The Gospel according to Luke killing of the young child. To avoid
ascertains that the birth of the this plan, Josef together with the
baby Jesus happened while Josef Virgin Mary and with Jesus seek
and Mary were on the road to refuge in Egypt where they remain
Jerusalem with the occasion of a until the death of Herod. But
census of the population from the because Archelaus, the son of
entire Roman Empire, census Herod the Great, follows to his
ordered by Emperor Augustus. The father as king of Jerusalem
first census took place in the year (Matthew: 2: 22), between the years
7 B.C., when Quirinius was the 4 B.C. and 6 A.D., Josef and Mary,
governor of the Syria (Luke: 2: 2), a coming back from Egypt, they do
province which was at that time not stay in Judea but they go
dependent of Palestine. Although directly in Galilee, settling
he was from Galilee`s Nazareth, the themselves down definitively in
old Josef was forced to register at Nazareth, from where also the
Bethlehem in Judaea, the David`s name “Nazarene” of Jesus and
origin city (I Kings: 16: 1; John: 7: “Nazarenes” of the first of His
42). disciples (Acts: 24: 5): “And He
Being given the fact that Herod came and lived in the city called
the Great, who decided to be killed Nazareth, to be fulfilled what was
the children from Bethlehem, after said through the prophets, that He
the birth of Jesus he died in the will be called Nazarene” (Matthew:
year 4 A.D., it comes out that 2: 23; Judges: 13: 5).
Jesus was born at least with 3-4 Born in a family of Jews, Jesus
years before the Christian era, as is submitted to all the orders of the
this one has been calculated in the Mosaic Law, which took place in
VI century by Dionysus the Least, the temple from Jerusalem (Luke:
a Scythian monk from Dobrudja. 2: 27). Thus, he is submitted to the
The beginning of this era has been ritual of circumcision, which was
established by Dionysus according applied to all the new born males,
at a week after birth (Genesis: 17: The evangelists recognize that they
12; Leviticus: 12: 3) when it is did not transcribed the words and
given to Him the name Iosua (Luke: the deeds of Jesus in detail and in
2: 21), a enough known Hebrew their totality (John: 21: 25), but
name, which it means “God saves” they selected the witnesses that
and which was translated in Greek circulated in that period in the oral
language as Jesus. This name is tradition of the Christian
communicated by the angel to community of that time, recording
Josef before Jesus was conceived: only the essential dates of the
“She will give birth to a son to Gospel of the salvation. By doing
whom you will call the name Jesus, this, they were not disinterested of
for He will save His people from the historicity of the deeds (John:
sins” (Matthew: 1: 21). 2: 20), but they were preoccupied
At forty days after birth, the to faithfully record the witness of
Mother of the Lord comes to the the oral tradition, like especially
temple from Jerusalem to fulfill the confesses the evangelist Luke (1: 1-
ritual of cleaning after birth and of 4). Consequently, the Gospels,
the ritual of offering and which are not so-called history
“redemption” of the young child books and the New Testament in
(Luke: 2: 22). It is the first time general, which must not be
when Jesus is in Jerusalem (Luke: considered as a detailed biography
2: 22-23). Jesus, like any male of Jesus Christ, rather are the
first-born, is offered to God and apostolic original witness, written
redeemed with two turtledoves, the under the inspiration of the Holy
offering of the Jews of poor Ghost, about what Christ is and
condition. At the temple of represents in the oikonomia of the
Jerusalem they are met by two salvation, about the Son of Man in
elders from the poor and righteous which God is extolled (John: 13:
ones of the people Israel, who were 13). Written with this purpose, the
waiting to see the salvation New Testament recorded not so
promised by the prophets: the old much the biographical elements,
Simeon and the prophetess Ana. but rather the events with decisive
The old Simeon embraces and role in the oikonomia of the
blesses Jesus, calling Him: “Light salvation of which author is Jesus
to the nation`s unveiling and glory Christ. (Proof if the fact that the
to the people of Israel” (Luke: 2: Church did not canonize the
32), and he prophesies to Virgin apocryphal Gospels, which give
Mary: “Behold, this One is put details about the childhood of
towards the falling and the raising Christ, but retained only four
of many from Israel” (Luke: 2: 34). synoptic Gospels which
O course that the New concentrate upon His messianism
Testament, not being written with and upon His public ministration).
the intention to be the biography of In fact, what counts for Jesus
Christ, does not comprise in a Himself is not His biography as
precise chronological order, or historical Person neither His
according to a systematic plan, all earthly lineage, but the fact that he
the dates of His life and activity. comes and is sent from God, that
196
He thinks and works like God being together with His parents in
thinks and works (Isaiah: 55: 8). Jerusalem at the celebration of the
He knows that he has been born Passover, like these ones used to
from Virgin Mary, at Bethlehem, do each year, Jesus goes in the
where Mary and Josef were, during temple in the middle of the
the reigning of Caesar Augustus teachers of the Mosaic law, who
(27 B.C. – 14 A.D.), with the remained impressed by “His
occasion of a census (Luke: 2: 1). knowledge and answers” (Luke: 2:
But He confesses in many 42-47). From the answer given by
occasions (in temple, on the cross – Jesus to His mother: “Did you not
Matthew: 7: 21; Mark: 14: 36) that know that in the things of My
He has a heavenly Father, that He Father I ought to be?” (Luke: 2:
exists from ever (Romans: 8: 29; 49), it shows that He had even
Colossians: 1: 15-18) and that He from that age the conscience of His
is the second Adam (I Corinthians: messianic mission. The same
1: 16-18); 15: 45: Ephesians: 1: 3; evangelist Luke makes a general
II Thessalonians: 2: 13). observation about the development
Of course, it is not enough to of Jesus from that period: “Jesus
recognize that Jesus was a real was increasing with the wisdom
man, a historical figure, a member and with the age and with the
of the people of Israel, who lived in grace to God and to people” (Luke:
a certain country and in a 2: 52), as he said before: “The child
determined époque, and not even was growing up and strengthening
the fact that he is an ethical model with the ghost, and the grace of
or a prototype of the humanity. The God was upon Him” (Luke: 2: 40).
messianism of Jesus Christ is part Until around the age of thirteen,
of the Christian confession of faith. when He began His public activity,
The evangelists Matthew and Luke Jesus remained in the parental
place Jesus in connection with the house from Nazareth, together with
messianism of the prophecies of the old Josef and Mary His Mother,
Isaiah about “Emmanuel” from whom He received an
(Matthew: 1: 23; Luke: 1: 31), and education in the spirit of the
Apostle Peter shows that in the Mosaic law (Luke: 8: 19-21; 2: 19,
Person and in the ministration of 51; 1: 45). The one who played the
Jesus, was present people`s of most important role in the life of
Israel God Himself: “God of Jesus was of course Virgin Mary
Abraham and of Isaac and of (Luke: 2: 11, 51). Jesus is Her only
James, God of our fathers, glorified child (John: 12: 27). Although the
His Son…” (Acts: 3: 13). evangelists speak about “brothers
The Gospels do not comprise and sisters of the Lord” – James,
too many details about the Josef (Iosua), Judah, Simon –
childhood and the youth of Jesus, (Matthew: 13: 55-56; Mark: 6: 3),
what it means that this chapter did these ones are not children of the
not occupy a main place in the Mother of the Lord, but more
early Christian preaching. From distant members of her family, and
this period, Luke mentions only the their mother is another woman
fact that at the age of twelve – the with the name of Mary (Matthew:
age of the religious adulthood –
27: 56). Consequently, these ones activity He is considered one of the

are cousins of Jesus. most erudite biblical exegetes.
At the age of five any Jew child Jesus recognized His national
participated to the cult in the and political appurtenance to the
synagogue, namely of the Jew people, respecting the customs
community from which his parents and the duties of this one,
were part. The synagogue – as therefore: He salutes with the
Judaic community – was formula “Peace to this house”
administrated by a leader (Mark: 5: (Matthew: 10: 12); pays the
35-36), assisted by a ministrant personal annual tax to the Temple
(Luke: 4: 20). The cult took place which was mandatory for all the
every Sabbath day, when the Israelite men (Matthew: 17: 24); He
members of the community pays the tax which all the Jews
gathered together at the synagogue paid to the Roman emperor (Mark:
for prayer and readings from the 12: 17).
writing of the Old Testament In conclusion, the insistence
(sacrifices were brought only at the with which the authors of the
temple from Jerusalem). Through Gospels treat about the genealogy
the biblical lectures and of the Lord indicates the
commentaries from the synagogue, understanding which the followers
Jesus knew very well the Old of Christ gave it to the fact of the
Testament and he knew, as all the Embodiment: God chose a human
Jews contemporary to Him, that nation, from which His Son
Moses is the author of the first five Embodies Himself, to unite the
books of the Bible: “If you believed godhead with the humanity, in His
to Moses, you have believed to Me, body and Person.
for about Me wrote him” (John: 5: The demonstrations aim both
46). He also knew the commentary the confirmation of the total reality
of the Law of Moses, which was of takeover by God of the human
orally preserved in the rabbinic nature in Christ, and also the
schools, and at which He refers by attesting of the godhead of Jesus of
calling it “the tradition of the Nazareth, the preached Messiah,
elders” (Mark: 7: 3). He Himself Savior of the mankind.
reads in the Hebrew language the
writing of prophet Isaiah from Bibliography: Eusebius, The
which He quotes texts referring to Churchly History, book I, 5, 1-6; 6,
His messianic ministration (Luke: 1-11; 76, 1-17; 8: 1-15, 9, 1-4; 10,
4: 18-19; Isaiah: 61: 3). Later on, 1-6; 11, 1-9; 12, 1-4; 13, 1-22,
Jesus had a very important activity cited translation, p. 21-45; book II,
in the synagogue, where he read 1, 1-14; 2, 1-6, p. 48-54; Daniel
and interpreted the Old Testament: Rops, Jésus en son temps, Librairie
“And he came to Nazareth, were He Arthème Fayard, Paris, 1945;
grew up, and according to His Günter Bornkmann, Qui este Jésus
habit, He entered into synagogue in de Nazareth?, Edition du Seuil,
the day of Sabbath and stood up to Paris, 1937; François Bovon, Les
read” (Luke: 4: 16). Due to this derniers jours de Jésus, Delachaux
et Niestlé, Neuchâtel, 1974;
198
Emanuel Copăcianu, The life and shares them in a real and personal
the Teaching of the Savior Jesus way, but in a diverse way, “on the
Christ, Publishing House of the measure, to each one in part, as he
Metropolitan of Banat, Timisoara, wants” (I Corinthians: 12: 13). In
1977; Joachim Jérémias, The the period of Church`s
Proble of the Historial Jesus, consolidation, the most frequent
Fotress Press, Philadelphia, 1964; gifts were: the healing, the
Idem, Parole de Jésus. Sermon sur prophecy, the explanation of the
la Montagne, Le Cerf, Paris, 1965; Gospel. Apostle Paul said: “With
Jean Daniélou, Les Evangiles de nothing will I be useful to you, if I
lènfance, Editions de Seuil, Paris, won`t speak to you in unveiling, in
1967; Vincent Taylor, Jesus and knowledge, or in prophecy or
His Sacrifice. A Study of the Passion teaching” (I Corinthians: 14: 6).
–Sayings in the Gospels, Mac- The anointment with myrrh is
Millan, London, 1943; Idem, The the consecration sign of the
Life and Ministry of Jesus, baptized one, and his raising at the
Abingdon Press, 1955; Un moine spiritual priesthood. In this way
de lÈglise dÒrient, Jésus. Simples the Christian becomes an altar and
regards sur le Sauveur, Editions de a ministrant able to offer and to
Chevetogne, 1959; E. Kovalevsky, offer himself, namely to commit
Le Verbe incarné, Paris, Editions here and now liturgical deeds
Patrimoine Orthodoxe, 1980; which belong to the future world.
Walter Kaper, Jésus le Christ, Through the mystery of the
Paris, cerf, 1976; Alain Patin, Celui anointment with myrrh the
quòn appele Jésus, Cerf, Paris, Christians enter into the
1990. priesthood of Christ. But all these
gifts are given for building the
GIFTS (of the Holy Ghost). Church (I Corinthians: 14: 4).
The Orthodox Confession (1642) Because the mystery is given to
mentions in detail the gifts of the the children, during the baptism,
Holy Ghost, in the frame of the the received gifts cannot remain
general teaching about the Holy hidden (“They didn`t know even
Ghost (The Questions LXXIII – that the Holy Ghost exists” – Acts:
LXXX, Romanian translation, p. 14: 4). Not everybody have the
75-80). In the chapter entitled The perception of the received gifts, nor
Mystery of the Anointment, has they are willing to use them. From
been shown that in these gifts are here comes the care for activating
manifested the energies of the the energies which belong to the
future world (Hebrews: 6: 5), other world (Hebrews: 6: 5) through
rightly constituting the other effort and vigilance: “Do not
dimension of the life and the quench the Ghost” (I
“earnest of the salvation” Thessalonians: 5: 19). “Do not
(Ephesians: 1: 14). neglect the grace that you have” (I
The rite of the anointment is Timothy: 4: 14). Therefore not to be
not an empty sacramental sign, confounded the efficiency of the
but an efficient one, for it confers mystery with its superior
the special gifts of the Holy Ghost. realization.
One and the same Ghost is Who
The seven gifts of the Holy the world and in the matter. The
Ghost are mentioned at Isaiah: 11: system of Valentine († 160), a
2-3: the ghost of the wisdom, the Christian from Alexandria, who
ghost of the advice, the ghost of the exposed his teaching at Rome in
strength, the ghost of the the same time with Marcion,
knowledge, the ghost of the good- between the years 135–150, it is
faith, the ghost of fearing God. centered on the idea of “pliroma”.
Apostle Paul refers to some of these The pure spiritual world (pliroma)
ones: “God of our Lord Jesus is composed by a unity of eons,
Christ, the Father of the glory, be divine emanations from the Father
Him giving to you the ghost of the – the unknown or the last one –
wisdom and of the unveiling, into through successive multiplications.
His knowledge, and lighting your The creation is identical with the
eyes of the heart, to be you falling into the sin, and the
understanding which is the hope at material world - which is bad in its
which He has called you, which is essence - and the human spirits,
the richness of the inheritance of they have been modeled by a
His glory into the saint ones, and demiurge. The Word-Savior is not
how overwhelming is the greatness the same with God-the Creator.
of His power towards us, after the The Word-Savior passed through
working of His strength, for us the Virgin Mary as the water through a
ones who believe” (Ephesians: 1: pipe, did not physically die and did
17-19). not resurrect. John the Baptist is
the Messiah. The salvation is an
Bibliography: Gheorghe Lițiu, act of revealed knowledge,
Glossolalia as Gift of the Holy necessary to come back into the
Ghost, in “The Orthodoxy”, 4/1984, harmony of the pliroma. There is
p. 499-506. an existential inequality between
people, because only the spiritual
GLORY (may be within the ones – not the bodily ones but the
missing texts) (E. l. t.`s n.) psychics ones – possess this
knowledge and so they can save
GNOSTICISM [Greek: gnosis = themselves. Origen, Clement of
secret knowledge, initiation]: a Alexandria, Tertullian, Hippolytus,
syncretic doctrine, composed by Epiphanios (in “Panaghion),
elements of the religions of Ephrem the Syrian and especially
mysteries very popular in India, Irenaeus of Lyon in “the Rejection
Babylon and Persia, myths of the of the Gnosis falsely called so”
Greek philosophy associated with (“Adversus haereses”) vehemently
some Christian ideas taken from combated the syncretic gnostic
the Gospel of John. The common systems not because of their
idea of the gnostic systems, either theological inconsistency, but also
pre-Christians, or para-Christians, because of their blasphemous
or Christians, it is the dualism character and dangerous from
between the original divine being, moral point of view. These ones
inaccessible, and a series of evil affirm about creation that it is
emanations (pairs) which reach in good, for it is the work of God.
200
Amon the representatives of the and Christendom. The matter is

Christian Gnosticism from the bad, and that`s why Marcian
apostolic and post-apostolic recommends the rigorous
periods are: Simon from Samaria asceticism. To sustain his ideas, he
(magician), Nicholas, the founder of establishes his own canon: the
the sect of Nicholaitans Gospel according to Luke, the
(Apocalypse: 2: 6, 15, I John: 2: Pauline Epistles, without Timothy
19), Cerint, contemporary with and Titus, from which he
apostle John, Menander from eliminates the Judaic ideas. From
Samaria, Satornil from Antioch, the beginning the Church has
Vasilide from Alexandria (ca. 125), condemned the Marcion`s ideas
Carpocrate (155-166), Cerdon, (excommunicated in 144), because
Marcion from Synope, Pontus (born the Church has defended the unity
in ca. 85), Bardesan from Edessa of the history of the salvation and
(born 154). of the revelation, the continuity
The descendants of the Gnostics between the Old Testament and the
are the Mandaeans from today New Testament. The most
(mandaiia = Gnostic) from Iran and important modern exegete of
Iraq. Marcio was Adolf Harnak (1851-
Behold few of the Gnostic 1930), who sustained the radical
doctrines: difference between the unique
Gospel of Christ and the other
Marcionism: the name comes religions.
from Marcion, originating from Asia
Minor, established in Rome around Manichaeism: a Christian
140, where under the influence of dualist heresy propagated by
the Cerdon`s Gnosticism, he Manes-Mani (216-276), a Persian
develops his own system, based on philosopher who, by pretending to
some texts from the Epistle be in the possession of some secret
towards Galatians, about the God universal revelations, he considers
of the two Testaments and about himself the last “envoy”, the
the canon of the Scripture. physical embodiment of the
According to Marcion, there are Paraclete. As Gnostic system, the
“two gods”: an inferior and Manichaeism sustains the radical
imperfect god, of the Old ontological dualism between the
Testament, who created the world, two eternal principles, the good
gave the Law and inspired the and the evil, which oppose to each
prophets, who becomes angry and other, during the history, in an
avenge himself (“the law of endless confrontation. Organized
retaliation”); and a god of the New as a new religion, the “religion of
Testament, the Father of Jesus the light”, having books, cult and
Christ - the god of love, of mercy hierarchy, the Manichaeism was
and of forgiveness. Between the the object of dreadful reprisals and
“two gods”, the creator one and the persecutions. During the centuries
redeemer one, there is not IV-V it spreads in China and in the
connection; neither between the Occidental part of Europe.
Law and the Gospel, between Israel
and Church, or between Judaism
Bibliography: Tertullien, De am the One Who I am”16 (Exodus:

praescriptione haereticorum, cited 3: 11): this is the name of God
edition and translation; M. P. through excellence. God has the
Șesan, The Churchly History existence in Himself; He does not
volume I, cited edition, p. 129-136; have another principle or another
136-140; Chanoine Christian, purpose. The idea is resumed in
Brève histoire des heresies, Paris the New Testament, by the
(Fayard), 1956; Serge Hutin, Les apostolic writing and by the first
Gnostiques, Paris, Presses Christian creeds, into which God is
universitaires (collection “Que sais- called “arché”, the principle of the
je?”), third edition, 1978, chapter existence. He is the Creator by His
The Christian Gnosticism, p. 94- will, but the creation does not keep
103; Teodor Baconsky, The Origins, by His essence.
the Doctrine, the Spreading and the Like the Old Testament (Isaiah:
Influence of the Manichaeism, in chapter 40; Psalms: 104; Daniel: 6:
“Theological Studies”, XL (no. 3), 20), the New Testament uses only
1988, p. 102-125. personal categories when it refers
to “the living God” (Acts: 14: 15).
GOD – GODHEAD [Greek: The theophanies from the Old
Theos, theotes; Latin: Deus, Testament are concentrated in the
Dominus deus / the Supreme great Epiphany or divine
Being, the divine personal “condescendence” (synkatábatis),
Existence]: the Eastern theology namely the embodiment of the Son
prefers the category of the mystery of God, through which is possible
and the doxological terms when it not only the religion but also the
speaks about the divine Being, or deification, because the embodied
God: “name above any name” Word assumes the human nature
(Philippians: 2: 9). In the work of into His subject. The embodiment
the Aeropagite about “The Divine unveils the living, personal,
Names” it is shown that God epiphanic character of God, a God
cannot be either defined, or limited full of compassion and love for the
by the created images, and that the man, Who descends Himself for
notion of God itself is relative, kissing and embracing His image
because it refers to His ties with placed into creation (Luke: 7: 11;
the creation, not to the mystery of 15: 10; 19: 1; John: 5: 2). “God is
His transcendent being, namely to the Lord”, the One Who leads the
the “supra-essential essence” history of the men, as it shows the
(Heavenly Hierarchy, XV, 2). expression: “the Lord-God-Teos-
The image of God is given by Kyrios”, frequently met in the Holy
Himself in his act of manifestation Scripture (Psalms: 93: 23; 94: 3).
into the creation and in His coming Unlike the Old Testament, the
through the embodiment of the New Testament explicitly speaks
Son, into history. Despite all the about God – the Holy Trinity: the
theophanies, of which is full, the Father, the Son and the Holy
Old Testament highlights the
universal transcendence of God. “I
16
In King James Bible: “I AM WHAT I AM”
(E. l. t. `s n.).
202
Ghost. The Christian Trinitarian concluded that the Son has not the
Monotheism is the structure of the godlike nature).
supreme love. The Trinity is a mode A certain mystical Eastern
of relation which exceeds the current preferred to put the accent
dualism on which the theology of on the apophatic attributes of God.
the Old Testament was built. For instance: the transcendence,
The theology makes a God being one in being, outside the
distinction between godhead, the relation, does not depend on the
essence or the common nature of existence of another, neither is He
God, and what exists around the equal to something else. He cannot
essence, or the characteristics of be defined through a relation,
God. It is so about the absolute having an absolute, transcendent
transcendence of the essence in character; the infinity, namely the
itself, of its apophatic character. lack of limit, of position in time or
What is the essence of God is the non-spatiality, of beginning
outside of any affirmative or and end in time; immovability, or
negative comparison with the de indefinite, namely the lack of
world. The godhead (théotes) development. God being the
cannot be identified with any plenitude in Himself, He does not
characteristic of word of God. The move towards a purpose from
Hebrew writer Philon from above Him; the eternity, because
Alexandria (first century) speaks God is above any determination
about God “the One without name” and composition.
(anonymous) according to the being But this does not mean that
and about God “with many names” God is a static, immobile,
(polyonymous) according to impersonal nature. The Being of
attributes and energies. The terms God take a form of “to be”, and
of the theology consider the enters in the order of the existence,
relation between us and God, not in a process of revelation. But in
His essence. Also, the patristic this movement of becoming, the
theological tradition makes a nature of God is not transformed,
distinction between the common does not receive a shape which has
nature and the Persons of the Holy not had it before, because God
Trinity (see TRINITY). The Persons doesn`t stay under the category of
are something else than Their the determined existence, not being
common essence or their common submitted to the time and to the
works (see HYPOSTASIS). For space. The essence and the
instance, the Father is not a name existence of God are undetermined
for a nature or for a work, or for a because cannot be applied to Him
common characteristic, but of a the questions: how?, when? and
hypostasis. That`s why the where? He does not receive a form
personal hypostatic attributes which He has not had it before, He
must not be confounded with the Himself being the “being” in an
common, identical characteristics absolute mode. He Himself holds
of the godhead (Eunomius, the movement of the being and
identifying the nature of God with limits the existence in time and
the unbegottenness, which is a space. That`s why, beyond God and
characteristic of the Father, creation there is nothing else, for
he is the endless. The inexistence, God is not being in the pure and
or the nothingness, it has no simple sense of being, or of a being
subsistence in itself, as a self somehow determined, to be also
standing entity. The created principle (beginning, source), neither
creature and the man cannot be power in the sense of pure and
deprived of existence but by God. simple power, or of a power
There exist different wrong determined in any way, to be also
conceptions about God and about middle, nor work (realization) in the
religion. The Old and the New sense of pure and simple word, or
Testaments vigorously stand of a work in any way determined, to
against the polytheism and against be also end of the determined
idolatry (Deuteronomy: 5: 7-9; movement, thought as existing
Acts: 7: 41-42). At the beginning, before as virtuality. But He is life-
the Christians were called doer and supra-existential entity
“atheists”, just because they denied and above all power; and working
a false, negative God, reproduced and endless aptitude; shortly
in the Roman deities. They were speaking, He is entity maker of
against Venus, Jupiter, Bacchus, every being” (Maxim the Confessor,
but they admired Plato and Theological Heads, First Hundred,
Aristotle. They respected the 1-2, 4, in The Romanian Philokalia,
authority of the Caesar but they volume II, p. 124-125).
did not bring sacrifice to the idols. Bibliography: Saint Jean
In what regards the structure of Chrysostome, Sur
the religious act, God as Person is lìncompréhensibilité de Dieu, tome
not confounded with the man, as I, Homilies II and III, cited
also the soul it is not identical with translation and edition, p. 167-
God, but they are two subjects 217; Saint John Damascene, The
united in the ambience of the love Orthodox Faith, first book, 9-14,
and of the grace. cited translation, p. 31-41; G. L.
“God is One, without beginning, Prestige, God in Patristic Thought,
uncontained, having the entire SPCK, London, 1952; Priest
power to exist. He excludes “when” Professor PhD Academician
and “how”, for he is totally Dumitru Stăniloae, The Orthodox
inaccessible and He cannot be Dogmatic Theology, volume I, p.
comprised by any of the creatures, 147-241; Idem, Dieu est Amour,
through an existential unveiling of Genève, Labor et Fides, 1985;
His. Vladimir Lossky, Vision de Dieu. La
God is not in and for Himself (as tradition patristique grecque jusduà
much is possible to know) neither Gregoire Palamas, Neuchatel,
beginning, nor middle, neither end, Delachaux et Niestlé, 1962 ; Jean
nor something else from the ones Danielou, Platonisme et théologie
that are naturally cogitated as mystique, Paris, Aubier, 1953.
existing after Him. For He is
undermined, unmoved and infinite, GOOD [Latin: bene, Greek:
as the One Who is infinitely above agaton]: it is a value and a religious
all being, power and work notion and does not have only a
(realization). moral qualification. In Genesis (3:
204
2-3) it speaks about knowing the and in the teaching of Jesus (Mark:
good by the man, which is a 13: 10; 14: 9; Romans: 2: 16), as
conscious experiencing of God in also the preaching of this message
His acts of love. The good isn`t a (Philippians: 4: 3). “The Gospel of
simple ethical quality or a moral Christ” is “power of God towards
aptitude, but it is a reflex of the the salvation of everyone who
grace, a “ray showing God”, a believes, first of the Jew and of the
deifying work which comes into the Hellenes” (Romans: 1: 16;
man from the ultimate, supreme Ephesians: 1: 13; I Corinthians:
Good, that is God (Kallistos 15: 1-2). The Gospel is Christ
Katafygiote, About the Himself, the center and the
Contemplative Life, 69, in The development of the history of the
Romanian Philokalia, volume 8, p. salvation: “The Gospel has
478). The good is identified with something special: the coming of
the Way itself, of which beginning the Savior, or our Lord Jesus
is the faith, with the art of living” Christ, His sufferings and the
according to the Gospel. The good Resurrection. The beloved prophets
is translated with the Kindness announced Him. But the Gospel is
(Romans: 15: 14), with the the consummation of the
imitation of the divine immortality” (Saint Ignatius,
philanthropy, and with the “doing Towards Philadelphians, IX, 2). The
of good”, the proof of loving God (I Gospel represents the happy news
Peter: 2: 20; 3: 6) and towards the of the peace and of the love
neighbor (Luke: 6: 33). As central brought on earth by God, destined
faculty, the good is present in all to everybody, to the whole
the Christian virtues, which are humanity, from everywhere and
not something else but diverse from all times. It is an appeal
aspects of doing the good. In the which includes everybody, without
philokalic spirituality, the any discrimination: “either Greeks,
consummation, the peak of the “life or barbarians, men, women or
into Christ”, it is the full harmony children, all alike, poor and rich,
between beauty and good, between instructed and uninstructed,
faith and good: “for the faith is the without excluding the people of the
good concentrated inside, and the slaves” (Eusebius of Caesarea, The
good is the activated faith” (Saint Evangelical Preparation, Book I, 1,
Maximos de Confessor, Answers 6, cited translation, p. 101).
towards Thalassius, 55, scholia 13, At the beginning of the Church,
in The Romanian Philokalia, through Gospel was understood the
volume III, p. 227). entire oral tradition of the sermon
of Jesus Christ. In time, the term
GOSPEL [Greek: evanghelion, designated the fixed and definite
Latin: evangelium]: in the New form of this oral tradition, namely
Testament, through Gospel is the collection of the books of the
understood: “the good news” or the New Testament. This one becomes
revelation of God in the savior normative for the teaching of the
Person and work of Christ, the Church: “Your prayers, your
message or the content of this almsgivings, and all your deeds, let
unveiling, contained in the sermon you do them like is written in the
Gospel of our Lord” (Teaching of the mystery known to the people

Twelve Apostles, XV, 4). (John: 17: 3, 8). IN fact the first
But Gospel it means also the and the strongest impression made
book into which has been by Jesus was the one of a teacher –
transcribed the witness about the rabbi (Matthew: 19: 6; 23: 28;
life, the teaching and the Luke: 9: 42; John: 1: 49). He
ministration of Jesus Christ, the Himself considers that His main
Son of God” (Mark: 1: 1). All the mission consists in preaching the
“evangelists”, namely the authors Gospel of the salvation: “for this I
of the four gospels, they used the have come” (Mark: 1: 38) and
original form of the Gospel – the that`s why is proper to be called
oral tradition – to which the “teacher”: “Neither teachers to call
Church gave a definitive form yourselves, for your Teacher is
before the end of the first century, One: Christ” (Matthew: 23: 10).
which these ones transcribed it Like any Hebrew rabbi, Jesus
without the pretention of being chooses a group of twelve apostles
inspired and without the express whom he prepares around Him,
intention that their writings to invests them with the power of
become the Holy Scripture of the forgiving the sins (Matthew: 18:
New Testament. Despite all these, 18), to be His “witnesses” “to the
the authors of the New Testament edge of the earth” (Acts: 1: 8).
did not transcribe the oral Jesus Christ was a great
Tradition in an empirical manner, preacher and teacher (Matthew: 10:
like simple reproduction of that 24-25; 23: 8-10; 26: 19). He speaks
Tradition, without a personal in synagogues, engages
contribution to the material which contradictory discussions with the
was circulating then. They have an scholars of Law, who did not accept
important role not only in what Him, uses rabbinic methods of
concerns the arranging of the exegesis of the Scripture. But
material according to a plan which unlike “rabbi” of the Old
has Jesus Christ in its center, for Testament, Jesus not only
missionary and catechetical preaches in public, on the streets,
purposes, but also in what in private houses (Mark: 2: 2),
concerns the theological outdoors, on the top of the hills, on
interpretation given by each the shore of the lakes, by the sea of
biblical writer to the tradition at Galilee, but His teaching comes out
hand. from the fulness of God, which He
There are four parallel announces as “sent by God” (John:
evangelical texts, preserved in the 3: 34). He does not preach human
Greek language, each of them teaching as the Pharisees
comprising the Gospel entirely, but (Matthew: 7: 7-13), but He
each of them presenting it a announces the “good news”, the
manner proper to the author. Gospel of the Kingdom (Matthew: 4:
In His Gospel, Jesus Christ 23), the word of God. He is the
unveils Himself as a “teacher”, as “prophet” (John: 4: 19) whose
the only One Who knows the message it has a godlike power to
mystery of God and Who made this transform the souls for “The words
206
which I have told to you are ghost Nazareth is the Messiah promised
and they are life” (John: 6: 63). by God through the prophets of
Through His full of truth and Israel. Among other, he frequently
divine love Word (Mark: 1: 22), in speaks about conversion and the
which the believers find out answer “kingdom of heavens” (Matthew: 4:
to the problems of their spiritual 17), expression taken from the Old
life, Jesus calls to faith, to the total Testament for expressing the
changing of the life, to a new way reality of the presence of God,
of life. without mentioning directly His
name. Towards the year 70, the
GOSPELS: The main part of the Gospel of Matthew was translated
New Testament is formed by the in Greek language and introduced
Gospels, four in number. At the in the canon of the New Testament.
beginning did not refer to a book, The Gospel according to Mark,
but to the entire message revealed or John Mark, or John, disciple
by Jesus and preached by from Jerusalem. Known from the
Apostles. There are four “Gospels”, Acts of the Apostles, Mark
preserved in Greek language, each accompanies Paul and Barnabas in
of which containing the Gospel in Antioch (Acts: 12: 25) and in the
its entirety (Mark: 1: 1), but each of first apostolic trip, but Paul leaves
them having a different author him in Perge to return to
(evangelist) and a particular style. Jerusalem (Acts: 13: 13). Around
The three gospels written by the year 60, Mark is in Rome where
Matthew, Mark and Luke have he collaborates with Paul, who is in
common places which can be captivity (Philemon: 1: 24). After
presented parallel, and that`s why Paul`s death Mark remains in
they are called synoptic. Rome. According to an affirmation
The Gospel according to of Eusebius the historian, Mark
Matthew (called Levi of Alpheus – wrote his Gospel at Rome in Greek
Mark: 2, 14 and Luke: 5: 27). language, after the sermon of the
Matthew is Jew and became Apostle Peter who truly calls him
Christian and then apostle from “my son” (I Peter: 5: 13). Mark saw
custom agent and taxes collector Jesus, like it appears from his own
(Matthew: 10: 3). He wrote the witness (Mark: 14: 51). Anyway,
gospel in the language spoke then Mark was close to the circle of the
by the Jews from Palestine, the Apostles and of the first disciples,
Aramaic, for the Christians for in the house of his mother the
originating from Jews, or Judeo- early Christian community from
Christians. Like the used Jerusalem used to assemble (Acts:
vocabulary shows it, his gospel 12: 12). In addition, he records
originates from a Judeo-Christian details which could not have been
community, having like main idea retained but only by an original
the messianic role of Jesus. eyewitness, respectively by Apostle
Matthew knew very well the Old Paul. He wrote the first gospel
Testament out of which he cites around thirty years after the
numerous prophetic texts (1: 23; 2: ascension of Jesus, for the
6, 15, 23, etc.) with the intention to converted ones, not from among
demonstrate that Jesus of
the Jews, who lived outside “other disciple” whom Jesus loved,
Palestine. who leaned on Jesus at dinner. He
The Gospel according to Luke, accompanied Jesus in the
physician and scholar, converted courtyard of Caiaphas (John: 18:
from paganism. His gospel written 15-16) and he was eyewitness of
in Greek language in Greece or at the crucifixion (John: 19: 26-27).
Rome, where Luke went after Paul, To him Jesus entrusted His
who was prisoner between the Mother: “Behold your mother! And
years 61 and 63, he addresses from that moment the disciple took
himself to some people who knew her at him” (John: 19: 27). He is
Jesus, from outside Palestine. The present at the descent of the Holy
gospel of Luke is considered the Ghost in the day of Pentecost (Acts:
most documented as information 2: 1-4) and at the election of the
and the most literary as form. Luke seven deacons (Acts: 6: 2-6).
does not know Jesus. As a literate Together with Peter he leaves after
and as a scholar, he collected all for Samaria (Acts: 8: 14, 17).
the possible information and he Apostle Paul, who meets him in
studied all the data which Jerusalem (in the year 49), calls
circulated in his time (Luke: 1: 1- him “one of the church`s pillars”,
4), identifying precisely the exact together with Peter and Jacob, the
time when Jesus Christ lived brother of the Lord (Galileans: 2:
(Luke: 2: 1-2). It is believed that he 9). Towards the end of his life he is
would have used the gospel of exiled in Patmos (Apocalypse: 1: 9),
Mark, as also the Logia, a where he wrote the Apocalypse.
collection of words of Jesus Christ According to the affirmation of the
which circulated in that time Blessed Hieronymus, John wrote
(that`s why also Paul knew about his gospel as a completion to the
Jesus). synoptic gospels, for the one who
The Gospel according to John search for the Light, the Truth, and
the son of Zebedee and the brother the Life, from Asia Minor.
of James (Matthew: 4: 21; 10: 2; In his gospel written in Greek
Mark: 1: 19-21), from Galilee`s language at Ephesus, around the
Bethsaida, the city of Peter and year 100, John writes what he
Andrew (john: 1: 44). His mother, himself was preaching in Asia
Salome (Mark: 14: 40) takes part at Minor. It contains many
the group of the prudes women chronological details about the
(Mark: 16: 1), who were witnesses biblical events, though it is
to the Christ sufferings and found addressed to some believers who
out the first about the Lord`s were practicing the mystical
resurrection. Called to apostolate contemplation.
together with Jacob, his brother, As one can see, each evangelist
and with Peter and Andrew has his own theme and his own
(Matthew: 4: 21) he was present to style. Each gospel has its own
the transfiguration of the Lord signification, though they refer to
(Matthew: 17: 1-3) and at the the same great events from the life
prayer of Jesus in Gethsemane of Christ. Titian the writer
garden (Matthew: 24: 37). He is the composed a work Diatessaron,
208
around the year 170, in Syria, in

which he harmonizes the four
gospels reducing them to a single
text. In this concordance some
biblical passages are left outside.
The work was used until the fifth
century, when the Church
established the canon of the
biblical books.
In this moment the Church has
retained four canonical Gospels,
because each book, having its own
style and content, they complete
one another. The whole
particularity would be lost if they
would be reduced to a shortened
text. Thus the Bible can be
compared with a “library”
containing books written by diverse
authors, each of them having his
own style of writing and his own
way to interpret the events. The
style of Matthew is different from
the style of John.
At the beginning circulated also
non-canonical, contested “gospels”
(Eusebius, The Churchly History,
III, 25, 6-7). “We do not receive but
only what the Church accepts,
namely that there must be
recognized only four gospels”
(Origen, Homily no. 1 to Luke, 2).
destined to the devil and to his

angels (Matthew: 25: 41).
The descent to hell of the
Savior, between the moment of
death and of the resurrection, it is
a biblical believe affirmed in the
HHALLELUIAH [Hebrew: «praise

epistle I Peter: 3: 18-19 and 4: 6
(see also Romans: 10:
Ephesians: 4: 9) and mentioned in
the post-apostolic writings (Saint
17;
the Lord»]: sing of joy used during Ignatius, Epistles towards

the prayers and religious services Magnessians IX, 1, p. 89;
from the Old Testament ((Tobit: 13: Philadelphians X, 1; Tralians IX, 1),
18) this book is not present in King by Justin the Martyr (The Dialogue
James Bible / E. l. t.`s n.)). This 72, 4), as also in the Apostolic
expression is often met in Psalms Creed. John Damascene, who cites
(106, 110, 112, 135, 146-150). This the place from the Apostle towards
expression was transmitted also Philippians: 2: 20, he says that
into the cult of the Christian Jesus, with the deified soul,
Church: «Halleluiah, Amen, descended to hell for showing that
Halleluiah» (Apocalypse: 19: 1-6). His light covers also the shadow of
During the liturgy, Halleluiah is the death, and for liberating the
sung before reading the Gospel and enslaved ones. Jesus Christ, Who
at the end of the Cherubim`s voluntarily accepts death on cross,
hymn. He assumes to Himself to the end
the human reality in its most
HELL [Greek: hades, the negative aspects and the
equivalent of the Hebrew word: confrontation itself with the devil
sheol]. The doctrine of the where this one has made his
resurrection is not known to the dwelling place and stretched his
Judaic religion. Any man descends mastery, namely in the kingdom of
after death in sheol, an the death. In fact, the salvation
underground place, full of means the bringing of the man out
darkness and shadow, where does of the hell. Christ descends like an
not exist nether the memory, nor emperor and announced the
the praise of God (Psalms: 6: 5; 88: eternal victory upon the death and
4-6; Job: 3: 13-19). The hell is so the satan, not only for the
the deep where all the dead, good “righteous” ones, but for everybody,
or bad, will be thrown, or the believers or not. Origen, who
“dwelling of the dead”. Jesus Christ believed in the threefold structure
descended to hell for preaching to of the man (cf. I Thessalonians: 5:
the “ghosts held into prison” (I 23), he says that these elements
Peter: 16: 23). Hell it means also a were separated with the occasion of
punishment place of the the passions and they have been
condemned ones (Luke: 16: 23), or united again with the occasion of
the state of the condemned ones, the resurrection: “The body laid in
the sufferance and the eternal fire the tomb, the soul went to
210
heavens, and the ghost was particular conceptions, either

entrusted to the Father (The about the Holy Trinity, or about the
Dialogue with Heracles, in “Origen. godhead of Jesus Christ, either
Chosen Writings”, Publishing about His human nature, or about
House of the Biblical Institute, the report between the two natures
Bucharest, translation by T. in His godlike hypostasis, these
Bodogae, 1982, p. 329). last ones being know like
The event has, besides this Christological heresies. There are
soteriological sense, also a known also pneumatological
Christological importance, for heresies, met in theology also
Jesus Christ descended to hell with under the name of pneumatological
His soul, the body being in the subordination-ism, or of
tomb, as it is affirmed in the prayer Pneumatomachi (the one who did
from the end of the Proscomidy: “In not recognize the consubstantiality
tomb with the body, in hell with the and the equality in the rank, with
soul, like a God, in Paradise with the two other Persons, of the Holy
the thief, and on the chair with the Ghost). In the doctrines of the
Father and with the Ghost You Occidental Christendom there can
were, Christ, filling everything up, be identified traces of old heresies:
You Who are incomprehensible”. in the Filioque doctrine can be seen
Also, this it means that in the a lack of equilibrium in the
fact of the death, the rational soul theological qualifying of the three
or the human personality is not divine Persons, being left the
being destroyed, but it waits for the impression of a minus of
resurrection of the body. The hell is importance of the sanctifying
the callousness in a state of through excellence Person, of the
separation and of hatred towards Comforter. But the history of the
God, due to the sin, which is a dogmas shows a great variety of
division force. The hell is met in its the Christological heresies, the
gloomy, infernal aspect of the most often by minimizing the
human condition. humanity of Christ, or by denying
an authentic human nature in His
Bibliography: Saint John Person. We are going to remember
Damascene, About the Orthodox here only the Christological
Faith, III, XXIX, cited translation, heresies which were subject of the
p. 153; Priest Professor PhD condemnation of the first
Academician Dumitru Stăniloae, ecumenical synods. The principle
The Orthodox Dogmatic Theology, formulated by Gregory of
the chapter Christology; Remus Nazianzus, on which were based
Rus, The Paradise and the Hell in the criticism and the rejection of
the Orthodox Teaching, in the these conceptions, was of
volume “Missionary Guidance”, soteriological nature: what was not
Publishing House of the Biblical assumed in the person of the Son
Institute, Bucharest, 1986, p. 884- of God cannot be restored. What
889. was united with Christ in God, it
was saved. From here we have the
HERESIES [Greek and Latin: dogmatic rigorism of the synods
haeresis = option, heresy]: towards heresies. Besides, the
canonical tradition makes humanity of Christ is not only

difference between “heresy”, without sin, but neither bears the
“schism” and “illegal assemblies”: consequences of the Adam`s sin,
“Among “heresies” they called namely it natural weaknesses and
the groups of the ones who rejected affects. Sever of Antioch accuses
the faith and became totally Julian and his extremist disciples
estranged to it; “schisms” were the of Docetism, what would mean that
formations of the one who became the Logos did not assume a real
estranged because of administrative humanity, with all the
motifs, churchly motifs, or because consequences of the sin, including
of some problems which could have the corruptibility. But in what
been solved if there was reciprocal consists the corruptibility of the
understanding, and the “illegal human nature? It is natural or it is
assemblies” are the parties formed a consequence of the sin? Julian
by disobedient priests or bishops, denies that the man is corruptible
as also by undisciplined laymen. by nature, so the nature of Christ
For instance, if a certain cleric has is incorruptible.
been judged for a certain deviation Against this doctrine, Saint
and has been removed from service, John Damascene will show that in
because he did not respect anymore Christ there cannot be denied the
the canons, but he asked for himself human dimension of the
the primate and the respective sufferance. He was free of sin, but
function, and together with him He voluntarily assumed the fallen
others also left, leaving the state of the man, for liberating him
universal Church, here we have an definitively. In the ulterior
illegal assembly. The schism, in discussions was ascertained that
exchange, it is a misunderstanding the sin is an illness (phtora) which
with the ones from the Church on has affected the entire humanity.
the theme of the repentance. Among Not only the Adam`s mistake and
heretics we mention the guilt, which are personal, are
Manichaeists, the Valentinians, and transmitted, but also their
the Marcionites, as also the Puzians consequences. A consequence of
themselves. The misunderstanding the separation between God and
at these ones, it is related directly to man, after Adam`s sin, it is the
the faith in God” (Basil the Great, natural death, which is inherited
The Epistle 188, II, Romanian from generation to generation.
translation, p. 374). Everyone has the nature corrupted
through the inheritance of Adam`s
APHTARTODOKETISM [Greek: mistake, but also everyone is
aphtartos = incorruptible; doketis = responsible for his own liberty.
likeness]. Heresy sustained by After the sin – namely the state of
Julian of Halicarnassus (VI separation from God and of
century), according to which the submission under its
body of Christ born form Virgin consequences – the man has a
Mary was the body of the New mode of existence (tropos) affected
Adam, without sin, and by death, mode which is in
incorruptible (aphtartos). The opposition with man`s vocation and
212
nature (logos). In this sense, the Who is consubstantial to the

sacrifice is not a justification or an Father”. The essence of the Son is
exchange, but a removing of our identical (see HOMOOUSIOS) with
nature from the state of the one of the Father, and His birth
corruptibility and mortality. from the Father is from ever, which
it means that the father never
Aryanism. The teaching of Arie existed without the Son. The Arie`s
(ca. 256 – ca. 336), priest in disciples separated themselves in
Alexandria, disciple of Lucian of two groups: one which sustained
Antioch, this one being from the that nothing is common between
school of Origen (185-254), who, by the Father and the Son
invoking some biblical texts (Eunomians); another which
(Parables: 8: 22; John: 14: 28; 17: accepted that the Son has an
3), sustains that the being of God essence resembling to the one of
is unique and incommunicable, the Father (Homians). The Arian
and he makes the conclusion that dispute did not cease with the
the Son does not have a nature Ecumenical Synod I (325), because
identical with the one of the the Aryanism is adopted by the
Father. By separating the nature of descendants of Emperor
the Son from the one of the Father, Constantine, Constant (353-362)
Arie makes a difference between and Valens (362-378), both
“born” and “created”, from where it persecuting the partisan of
comes out the inferiority of the Nicaea`s Creed. To some Fathers of
Son. The Son is God not in a real the Church the Arie`s heresy would
manner, through birth, but he is be a late trace of the polytheistic
created, and that’s why He has a paganism which, by reducing the
beginning. Arie formulated his divinity to a physical category,
heresy by saying: “There was a adored the creature. To Photius the
time when the Son did not exist”, Patriarch, the Aryanism would be
namely the Father existed before, an attempt to introduce the
and without the Son. The Son is Hellenism in theology, to which the
not of the same nature with the Church resisted. By combating a
Father, but he is different from the so-called Modalism, which would
other creatures. He is the first have been expressed by the Bishop
creature, the created wisdom, or Alexander in a homily (held in 318)
the “image” of God, the instrument about unity in Trinity, Arie makes
through which the Father created use of Christological
the other creatures. subordination-ism, maybe the
Although he was defended by gravest heresy know by the
Eusebius, bishop of Nicomedia, Church.
Arie was vehemently criticized by
bishops Alexander and Athanasius Nestorianism. A doctrine
of Alexandria. The first ecumenical sustained by the Patriarch Nestor
synod formulates the Orthodox of Constantinople (ca. 380-ca.440),
answer against Arie`s heresy under disciple of Theodore of Mopsuestia,
diverse expressions: “Who from the who attributes to Christ two
Father was born, before all ages”, persons: a divine one, the Logos or
“born and not made”, “the One the Word, and a human one,
Jesus. The human nature is who teaches that in Jesus the

distinct and independent; that`s subject is the Word. It is true that
why in Jesus there are two the synod from Chalcedon (451)
subjects. He was condemned by receives Theodore of Cyr and Ibas
the Ecumenical Synod of Ephesus of Edessa in communion, the
(431), because he refused to Virgin friends of Nestor, which determined
Mary the title of “Birth Giver of the Monophysites to not
God” or “The Mother of God”. Some understand the connection
sort of duality professed also between Ephesus and Chalcedon.
Theodore of Mopsuestia († 428), Although, the Synod from 553
who, unlike the School of Antioch, condemns the “Three Chapters”:
which professed the Christology of the Monophysitism of Theodor of
“Christ type”, insists upon the Mopsuestia, the writing in which
concrete human being of Jesus, Theodor of Cyr and Ibas of Edessa
and upon its independence. To attack the anathemas of Cyril of
Nestor the human nature was not Alexandria against Nestor.
only complete and independent, Monophysitism [Greek: mono-
composed of body and soul and will physis = only one nature]. A heresy
(the Gospels speak about “growth preached by Eutychios (378-ca.
in knowledge”, about the 454), a monk from Constantinople,
development of the capacity for disciple of the Patriarch Cyril of
distinguishing the good and the Alexandria, teaching that Jesus
bad, about the fight against has only one nature (mono-physis),
temptations), but it had also its the divine one, for the human body
genuine self which is preserved He took is only apparently.
together with the Person of the Eutycios refuses the distinction
Word. The union would not be but between “hypostasis” (person) and
a simple association or cooperation “physis” (nature), saying that
of the two persons, corresponding whether Jesus is a person, He
to the two natures. Trying to cannot have two natures. The
logically solve the presence of Monophysitism was encouraged by
Jesus of Nazareth in His human the formulation of Cyril of
image, Nestor ends to formulate the Alexandria, who put in circulation
idea of a third person, “the person and persistently defended the
of the union”, who tied the other formula: “unique is the nature
two and is the one who preaches, (physis) of the godlike embodied
works wonders and eats together Word”. Facing this confusion of
with the apostles and disciples. A terms, the Synod of Chalcedon
consequence also heretic of the (451) clearly speaks about the
Nestorianism it is the fact that does integral reality of the Son, Who has
not recognize the “Mother of the only one Person in two natures.
Lord” in Virgin Mary, who for this The two natures, godlike and
conception is the “Birth Giver of human, preserve their integrity,
Christ”, and not “Birth Giver of but they are united without
God”, like the Church affirms. The confusion, neither separation, into
Nestorianism will be harshly only one hypostasis. The
criticized by Cyril of Alexandria, Chalcedon rejects in the same time
214
the Monophysitism, by affirming the man, this role is played by the

that in Christ there are two soul, but in case of Christ, the soul
natures, but also the Nestorianism is replaced by the divine Logos. The
which sustained that Him is in two Logos is the principle of life both of
persons. The Christology from the physic and of the psychic. The
Chalcedon is based also on a body of Jesus is alive through the
soteriological argument: only godlike Word, and not through a
whether the Word has rational human soul. Thus, Christ
authentically assumed the integral did not have rational soul or mind
human nature in His hypostasis, and will. The Church has not
the deification of the man is accepted this teaching because its
possible. conclusion is radical: not only that
One of the forms under which Christ would have had in this
the heresy of Eutychios circulated situation an abnormal humanity,
after Chalcedon if the but He would not be a normal
Monophysitism of Severus, or man. But, in His embodiment,
moderated, proposed as a formula Christ assumed the human nature
of reconciliation between in its integrality, inclusively the
Chalcedonians and non- rational soul and the will. The
Chalcedonians by Sever, patriarch characteristics of the human
of Antioch (512-538). Sever truly nature weren`t destroyed, but
condemns Eutychios, but he redeemed and reaffirmed just for
rejects the Chalcedon instead, they were united with the Word.
because this one would have The Christology of Apollinaire,
rehabilitated the Nestorianism, through its conclusion that Christ
which had been rejected by the has not a full human nature, was
Synod of Ephesus (431). To him, coming back to Aryanism.
the true Christological doctrine “The Sabellianism is some sort
would be expressed by the formula of Judaism which started to sneak
of Cyril of Alexandria: “only one into the evangelical teaching under
nature of the embodied God- the Christian coat. In reality, the
Logos”. one who affirms that the Father, the
Son and the Holy Ghost are one
Appolinianism. Heresy which being in many persons, but who
bears the name of the one who does not admit for that three Person
sustained it, Apollinaire, Bishop of but only one hypostasis, what else
Laodicea († ca. 390). This one does him but to deny the existence
denies the presence of a human from ever of the Only One Begotten
soul in Christ. Friend of Saint Son? He also denies His coming as
Athanasius, defender of the Savior among people, as also His
doctrine of Nicaea, Apollinaire descent to hell, as also the
affirms that Christ is radically resurrection and the judgment
different from us (Philippians: 2: 7- which he will do at the end.
8), making Himself into Sabellius also denies any personal
resemblance to the people works of the Holy Ghost… Indeed,
(Philippians: 2: 7). Because the like when Paul says “Paul and
human body cannot exist by itself, Sylvain and Timothy” (I
it needs an animator principle. Into Thessalonians: 1: 1) there are
mentioned three names but all three to Chalcedon (451), Sheed and
of them are connected by the Ward, New York, 1965:
conjunction “and”, in the same way Appolinianism, p. 220-223;
also the one who spoke about “the Nestorianism, p. 496-505; J. S.
name of the Father and of the Son Romanides, Highlights in the
and of the Holy Ghost”; though he Debate over Theodor of
has mentioned three names, he Mopsuestia`s Christology for a
connected them together through a Fresh Approach, in “Greek
conjunction for showing that under Orthodox Review”, volume 2, 2,
each name there hides something 1959-1960, p. 140-185; C. Moeller,
particular, designated by a name, La Chalcédonisme et le Néo-
for the names are the ones which Chalcédonisme en Orient, de 451 à
designate the things. That the la fin de VI-e siècle, in Grillmeier-
persons have between themselves, Bacht, Das Konzil von Chalkedon,
their own and full existence, it is not volume I, Würtzburg, 1951, p. 637-
denied neither by the ones, who 720; R. C. Chesnut, Three
have the very least of the mind, that Monophysite Christologies: Severus
the Father and the Son and the of Antioch, Philoxenus of Mabbug
Holy Ghost are one and the same and Jacob of Sarug, Clarendon
nature and only one divinity, but Press, Oxford, 1976.
different names, which drive our
thought to precise and complete HESYCHASM [Greek: hesychia
ideas. Because it is not in the power = silence, quietness and internal
of the rationality to bring the concentration]: ascetic discipline or
adoration owed to the Father and to monastic origin (centuries IV–V),
the Son and to the Holy Ghost if it which has been organized in the
does not contemplate, without centuries XII-XIV as a real
confounding them, the movement of spiritual and
characteristics of each of the theological rebirth, by introducing
persons” (Basil the Great, Epistle the “prayer of Jesus” like method
210, IV, Romanian translation, p. for producing a state of
431-2). concentration and internal peace,
in which the soul listens and opens
Gnosticism (see GNOSTICISM). itself to God. The hesychasm was
practiced at the beginning by the
Bibliography: M. Șesan and I. fathers of the desert, who had as
Rămureanu, The Churchly source of inspiration the
Universal History, volume I, “Philokalia” and who impropriated
chapter Heresies and Schisms, p. to themselves, as discipline of
227-289; Henry Chadwick, The developing the internal life, the
Early Church, Penguin Books, 1977 continuous invocation of the name
Edition, p. 133-151; 192-212; John of Jesus. “The prayer of the heart”,
Meyendorff, Christ in Eastern also named “the prayer of Jesus” or
Christian Thought, Saint Vladimir`s “the pure prayer”, consisting of the
Seminary Press, 1975; Aloys words: “Lord, Jesus Christ, the Son
Grillmeyer, Christ in Christian of God, have mercy of me the
Tradition, I, From the Apostolic Age sinner”, is based on the text from
216
Luke: 17: 21: “The Kingdom of God the liturgical and sacramental
in inside you” and on the advice of spirituality. Truly, the hesychastic
the Apostle Paul: “Pray ceaselessly” texts were written for monks and to
(I Thessalonians: 5: 17) and “insist them are best applied the
in prayer” (Colossians: 4: 2). The conditions of retirement and
proper-said founder of the loneliness and hermitage of the
hesychasm is John Climacus († monastery. Nicodemus from Mount
649), the author of the work: “The Athos, the one who collected the
Ladder of the Paradise”, in which philokalic writings (see
he recommends the “monologist” PHILOKALIA), will say though that
prayer, namely reduced to a single the “prayer of the heart” belongs to
word: “Jesus”. To the Hesychast everybody, both monks and
fathers, the theory and the practice laymen; that`s why there are not
of the prayer of Jesus and the state two methods of Orthodox
of quietness which this one spirituality. One of the main ideas
produces it are not a purpose per of the hesychasm is that the
se. The hesychasm rather creates a spiritual life – under a monastic or
state in which the virtues are liturgical form – it is not arbitrary,
practiced, of which the most but it needs the spiritual guidance
important are the cleanness of the of a “spiritual father”. If at the
heart (apatheia), the repentance hesychasm practiced by Evagrius
(metanoia), but especially the the accent falls on the intellectual
sobriety, the watchfulness and the contemplation and on the
attention of the heart (nispis). monologist prayer of the mind, or
Simeon the New Theologian speaks the invocation of the name of
about the conscience and about Jesus, other hesychastic currents,
the feeling of the grace, and Saint for instance the one proposed by
Gregory Palamas, about the Makarios the Egyptian (V century),
unmediated contemplation of the come back to a biblical
glory of God under the form of the anthropology and psychology,
uncreated energies, like essential insisting upon “guarding the
elements of the hesychastic heart”. Besides, in the Orthodox
spirituality. As movement that was spirituality, the heart (kardia) is
organized in Athos during the XII- not the physical organ, but the
XIV centuries, the hesychasm spiritual center of the man, created
cannot be separated from the in the image of God, the deepest
theology of the “uncreated and the truest self, an inward altar
character of the Tabor light” and in which one enters in a state of
from the unmediated experience of kenosis and of sacrifice and where
the glory of God (see GLORY). From the union with Christ takes place.
Athos, the hesychasm spread in The heart gives the unity to the
the following centuries in the human person. That`s why, the
monasteries from Bulgaria, Russia “prayer of the heart” creates an
and Romania, influencing not only existential state of unity and of
the monastic life but also the integration of the person.
liturgical one. Besides, as method
of the contemplative life, the “About the way in which the
hesychasm is not separated from prayer must be said:
From the fathers some of them jean Climaque, L`èchelle sainte,

say it entirely: “Lord, Jesus Christ, Abbaye de Belefontaine, Bégrolles-
the Son of God, have mercy on me”. en-Mauges, France, translation by
Other, a half of it: “Jesus, the Son of Placide Desseille (collection
God, have mercy on me”, which is Spiritualité Orientale, 24), 1978;
easier for the helplessness of the Unseen Warfare, as Edited by
mind. Because the mind cannot Nicodemus of the Holy Mountain
mysteriously say, by itself: “the and Revised by Theophan the
Lord Jesus”, into cleanness and in a Recluse translation by E.
consummated way, but into the Kadloubovsky and G.E.H. Palmer,
Holy Ghost (I Corinthians: 12; 30. St. Vladimir`s Seminary Press,
Otherwise, it will do this stuttering Crestwood, New York, 1978: Priest
itself like a child, not being able to professor PhD Academician
say it articulately. But one must not Dumitru Stăniloae, From the
change often the words of the History of the Hesychasm in the
prayer, from carelessness, but with Romanian Orthodoxy, in The
peace, without interruption. Romanian Philokalia, volume VIII,
Again, some fathers teach that p. 552-587; Irénée Hausherr, La
the prayer to be made with the method dòration hésychaste, in
mouth, other with the mind. I am “Orientalia Christiana”, 9 (1927), p.
saying it with both of them. And this 101-210; J. Meyendorff, Byzantine
it because sometimes the mind Hesychasm: Historical, Theological
weakens to say it, becoming lazy; and Social Problems, London, V.R.,
and some other times, the mouth 1974; G.M. Prokhorov,
becomes lazy. That`s why, we must L`hésychasme et la pensée sociale
pray both with the mind and with en Europe Orientale au XIV-e siècle,
the mouth. But we must say it in “Contacts” 31 (1979), no. 105, p.
quietly and without noise, lest the 25-63; Priest professor PhD
voice to trouble the feeling and the Academician Dumitru Stăniloae,
attention of the mind and to impede Brèviare hésychaste, in “Irénikon”,
them. And this one until the mind, LII (1979), no. 1, p. 54-68, and no.
getting used to the work, will 3, p. 356-373; Antim Nica, The
advance in it and will take power Prayer of Jesus. Critical Essay on
from the Ghost, to pray entirely and the Hesychastic Mystique, in “The
with power. Then one does not need Romanian Orthodox Church”,
to say it with the mouth, but it is 1939, no. 7-8, p. 551-568: F.
also impossible to do it so. Then the Gheorghe (Virgil Cândea), Pious
whole work reach to be made only Nicodemus the Hagiorite, in “The
with the mind” (Gregory the Sinaite, Metropolitan of Oltenia”, VIII
About Prayer, 2, in The Romanian (1956), p. 628-633; Dan
Philokalia, volume VIII, p. 186-187). Zamfirescu, Theological and
Hagiographical Problems Tied to the
Bibliography: Grégoire Appellation of the Saint Simenon the
Palamas, Défense des Saints New Theologian, in “The
Hésychastes, introduction, texts Orthodoxy”, X (1958), p. 395-429.
critiques et notes de J. Meyendorff,
Louvain, 1959, two volumes; Saint
218
HIERARCHY [Greek: hiera + Ecumenical Synod he compares the

arhi = sacred leadership or sacred bishop to the image of Christ, the
authority]: comprises the presbyters being a representation
ministrations confirmed through of the Seraphims’ throne, and the
ordination, which have the deacons of the Cherubims.
authority to lead within the Thus, like is mentioned in the
Church. Although the principle of Acts of the Apostles, in the early
the hierarchy of the ministrations Church we distinguish more
appears in Hebrews: 7: 7, where it categories of members: the
is shown that what is inferior is apostles, the priests and the
blessed by what is superior, this brothers – (Acts: 15: 23; Acts: 5: 2,
principle has not received a 4, 6). This division between the
theological motivation but only members of the Church it seem to
starting with the writings of had a somehow official character,
Dionysus the Aeropagite, who sees for it appears in the decision of the
in the churchly hierarchy an Synod from Jerusalem. But, in this
imitation of the heavenly hierarchy. period the names of the
For this the three hierarchical hierarchical ranks was not
ranks are not anything else but definitively crystallized, though
three degrees of holiness on the there was not confusion made
ladder of the consummation (The between the ranks of the hierarchy.
Churchly Hierarchy, 5): the bishop For instance, “presbiteroi” it meant
is the symbol of the perfection; the at the beginning all the ministrants
presbyterate is the symbol of the of the Church, no matter of their
enlightenment, and the deaconate rank. Also, “diákonos” designated
is the symbol of the purification. any form of ministration within the
The tendency of explaining in a Church. In time, the names of the
symbolical and analogical manner hierarchical ranks have been
the form of the churchly established: “bishop” designated
ministration is much older. the highest rank, “presbyter” – or
Although, the Apostolic Church priest was preserved for the second
doesn`t appear like a hierarchical rank, and “deacon’ for the third
institution, in the later sense. For rank, the not-ordained believers
instance, to Saint Ignatius, the being called “saints”. For instance,
bishop is the image and the Apostle Paul makes a clear
imitator of God-the Father: the difference between saints, bishops
presbyters, namely the advisers (presbyters) and deacons,
and the together-celebrants of the mentioning also Timothy, which
liturgy of the bishop, represents was bishop, in Philippians: 1: 1.
the apostolic college which But starting with the second
surrounds Christ; the deacons, the century, the priestly ministrations
direct helpers of the bishop, are the instituted through ordination are
image of Christ, or the imitators of specified and become very
the angelic groups (Epistles important. The Didache, Clement
towards Magnesians: 5: 1; the Roman, Ignatius of Antioch,
Inhabitanst of Smyrna: 8: 1; Irenaeus, and Cyprian, left to us
Tralians: 2: 2-3 and 7: 2). Gelasius, essential texts regarding the
in the History of the First theology and the sacerdotal
symbolism in general and the image of the one who presides the
organization of the ordained Eucharist (prestos), surrounded by
ministrations in particular. All of priests and deacons, celebrating for
them agree that without these and together with the people. In
forms of sacerdotal ministration this quality, he recapitulates and
one cannot properly speak about coordinates all the ministrations
Church. and the charismas of the Church;
The Orthodox Church that`s why he is the highest in the
recognizes three forms of the hierarchy of the Church. Having an
pastoral priesthood or ordained: organic conception about the
the deacon, the priest and the Church, the Orthodox Tradition
bishop. All of these are constitutive hasn`t considered the episcopate
and necessary to the Church. The only as a juridical institution or as
co-celebration of these ones in the a separate order, which will detain
Mystery of the Eucharist it shows an exclusive power, superior to the
that the three ministrations other churchly ministrations. He
participate to the same unique has the exclusive right to ordain
priesthood of Christ, but in a priests and deacons, for he
different mode, according to the exercises this ministration only
needs of the community. As a together with these ones. The local
matter of fact, the ministrations Church (the eparchy) cannot
based on ordination are mainly ordain by itself its bishop, and
liturgical ministrations, ordered for that`s why he is ordained by two or
the Mystery of the Eucharist. Out three bishops from the neighbor
of the power and of the authority Churches (Apostolic Canon 1 and
for consecrating the Eucharist, Canon 4 of the Synod from Nicaea).
come out also the other functions: He is “united” through ordination
the pastoral on, the teaching one, with his eparchy and he does not
and the leading one. exercise a function outside this
The episcopate constitutes the eparchy. He is by right member of
highest rank in the churchly the synod of an autonomous
hierarchy (see BISHOP). He Church, and when the entire
represents the community and Church is called to pronounce itself
coordinates its ministrations, being in matter of general interest, he is
the center and the expression of member of the ecumenical synod.
these ones. The bishop (episkopos) The presbyterate (from
receives a decisive role in that presbiteros – old-aged; it is believed
period in which the Church is to be an extension of the
organized in cities and important priesthood from the Old testament
centers, by having the role of in the communities formed by
bearing witness about the Christians who come from Jews, in
continuity of that Church with the Palestine, within which the
Apostles, of ensuring its presbyter had the role of leading
communion with the other the communities founded by
Churches. The Episcopal throne Apostles. The specific role of the
symbolizes the bishop`s position presbyter is the instruction and the
within the Church, namely the guiding of the believers ((I Timothy:
220
5: 17). The presbyterate is leans not only on one category of

subordinated to the episcopate as members, the hierarchy and the
exercising and ministration, but clergy, which have, naturally, their
not as origin. The presbyterate is own ministrations, but on the
not a derivation from the bishop`s whole people. Even more, the
ministration but it also has its own hierarchy exists within the faithful
function. Both ministrations people which form the Church. (see
exercise the same apostolic calling BISHOP, PRIEST, PRIESTHOOD).
and are indispensible to the
Church, but not in the same way Bibliography: Iustin Moisescu,
and in the same capacity. Within The Churchly Hierarchy in the
altar, the bishop`s throne is Apostolic Époque, Craiova, 1955;
surrounded by the priests` throne, Stelian Izvoranu, The Churchly
who are together-celebrants of the Hierarchy According to the Writings
liturgy and co-workers with the of the Apostolic Men, in “The
bishop. This collaboration happens Metropolitan of Moldavia and
not only in the liturgical action, but Suceava”, XXXIII (1957), no. 8-9;
also in the pastoral activity. For D. Radu, The Mystery of the
instance, the priests took part at Priesthood – the Churchly
the local synods, of course without Hierarchy, in the volume
having the right to vote. “Missionary Guidance”, Publishing
The deaconship is a permanent House of the Biblical Institute,
liturgical ministration and not a Bucharest, 1986, p. 565-586.
simple stage anterior to the
priesthood. The deacons are tied to HIERONYMUS (ca. 345-420),
their bishop through ordination, born in Northern Italy, it is the
being, according to the symbology greatest translator of the Bible in
used by Saint Ignatius, the image the Western Church and one of the
of Christ. They have an important most renown Christian exegetes
role in instructing and catechizing together with Origen and
the believers, without having Augustine. At the beginning, he
though a pastoral responsibility. enters in a monastery at Aquileia.
The Orthodox Church is a Later he leaves for the desert of
hierarchical church in the sense South-East Antioch, where he
that it distinguishes between the occupies himself with the study of
pastoral priesthood received the biblical manuscripts in Hebrew
through the Mystery of the language. After he is ordained at
Ordination, with its three stages or Antioch, he leaves for
forms – episcopate, presbyterate Constantinople in 380 and studies
and deaconship -, and the general with Gregory of Nazianzus. In 382
priesthood, the common one, of the he becomes the secretary of Pope
believers, which is received in the Damascus at Rome, from whom he
Mysteries of the Baptism and of the receives the task to translate the
Anointment. That`s why, the Bible in Latin language. He visits
Church must not be confounded with this purpose: Antioch, Egypt
with the hierarchy or the clergy, as and Palestine, and settles himself
also the “people of God” must not in Bethlehem in 386, where he
be limited to laymen. The Church
works for translating and making remembering the local bishops and
comments to the biblical texts. the martyrs just at their tomb.
Pope wanted a Latin version of Other occasions for common
the Scripture which to replace the holydays were: the sanctification of
old one. At the beginning a new liturgical place and the move
Hieronymus uses for translation a of the relics of a martyr from a
Greek version of the Christian place to another one.
Bible, the Septuagint, but in the The holidays consecrated to the
end he bases his translation on the righteousness ones, to the saints
Hebrew Bible. The review of the and to the apostles, from the Old
Latin Scripture (between 382 and and the New Testament, have
405) is called Vulgate Bible. appeared later and are related to
Vulgate was confirmed by Council the respective events, mentioned in
from Trent (1546) as the official the annual calendar. After the
text of the Bible in the Latin Synod from Ephesus (431), appear
language. the holydays in honor of the
The Biblical commentaries Mother of the Lord, Always Virgin
written by Hieronymus are of a and Birth Giver of God. Through
great historical value, for they refer the influence of some important
to the Judaic tradition and are Churches, were imposed holidays
abundant with quotes from the of anniversary of some saints. For
Christian writers of the first instance, we have the feast of the
centuries. Hieronymus Apostles Peter and Paul, which is a
recommends the historical, the historical holyday at Rome (29th of
symbolical and the spiritual July). The Church has chosen in
interpretations. the calendar of the holydays, next
to the martyrs, names of
HOLIDAYS: Even since the first consecrated monks and virgins.
of its days, the Church does the Each local Church has its own
remembrance, during the liturgy, saints, of whose memory is
of the living ones and of the dead cherished, but mustn`t be excluded
ones. These remembrances had a the commemoration of the saints
solemn character when it was from other Churches and
about the bishops of the local countries.
Churches or about the martyrs The churchly year starts at 1th
who suffered due to the confession of September, when is celebrated
of the faith in Jesus Christ. The the entering of Jesus into
martyrs were reckoned as full of synagogue, Who read the prophecy
glory limbs of the Church. In the of Isaiah about Messiah: “The
day in which their death was being Ghost of the Lord upon Me” (Luke:
commemorated (named “birth” in 4: 16-18) and when is being done
the martyr acts), the Christian the remembrance of Saint Simeon
community was going to their the Stylite (392-461). The main
tomb, usually outside the city, and stationary holydays – imperial
celebrated the Eucharist. In this feasts – of the year are:
way, the holyday of the saints was 8th of September – the Birth of
born, a holyday which consisted in the Mother of the Lord,
222
14th of September – the Raising 9th of September – Saints

of the Holy Cross (a holyday which Joachim and Anna;
is a fasting day); 26th of December – the assembly
21th of November – the Entering in the honor of the Mother of the
of the Mother of the Lord into the Lord;
temple: 7th of January – Saint John the
25th of December – the Birth of Baptist;
the Lord – the Christmas; 3th of February – Saints Simeon
1th of January – the and Anna;
Circumcision of the Lord; 26th of March – Saint Archangel
6th of January – the Baptism of Gabriel; and
the Lord; 30th of June – The Assembly of
2th of February – the Welcoming the Twelve Apostles.
of the Lord; Four of the holydays are
25th of March – the preceded by a fasting period: the
Annunciation; Christmas fast – lasts for 40 days
6th of August – the (15th of November – 24th of
Transfiguration; and, December); the Easter fast, which
15th of August – the Dormition is the longest, lasting for 7 weeks;
of the Mother of the Lord. the Apostles fast, of which duration
Also here must be mentioned depends on the date of Easter – it
three great feasts from the mobile starts on Monday, after the Sunday
cycle: of all saints; the Saint Mary`s fast –
- the entering of Christ in it lasts from 1th to 14th of August.
Jerusalem or the Palm Sunday (the
Sunday which precedes the Bibliography: C. Andronikoff,
Easter); Le sens de fêtes, Bibliothèque
- the Easter; Oecum, 11, Cerf, Paris, 1970.
- the Descent of the Holy Ghost,
at fifty days after Easter. HOMOUSIOS
Other important holydays with (CONSUBSTANTIAL) [Greek:
an established date are: homoousios (homo – the same,
24th of June – the Birth of John ousia – substance), Latin:
the Forerunner (Baptist); consubstantialitater – of the same
29th of June – Saints Apostle being, consubstantial]: a non-
Peter and Paul; and biblical term, adopted at the Synod
29th of August – the Beheading from Nicaea (325) for defining the
of Saint John the Baptist. identity of being – the godhead and
Characteristics of these great coexistence or the
imperial holydays are the consubstantiality between the
followings: they have a fore- embodied Word and the Father.
feasting;, a prolongation or an The term was already used by Paul
after-feasting and a closing day, of Samoset, but the local synod
which varies; the second day is from Antioch (268) rejected it. The
consecrated to the remembrance of one who imposed homousios as
the saints who have a role in the Orthodox term is Athanasius of
holyday from eve: Alexandria who writes (De synodis,
41, G.P. 26, p. 764) that the ones
who do not accept homousios, but be made difference between the

“homoiousios” (alike, similar), they being of the One-Born and the being
differ from Orthodoxy “only by a of the Father, from Whom he was
single letter”. The Son not only is born. If somebody understands the
uncreated, namely brought to things in this way, than I accept too
existence from nothing, but he also the expression as I have said. But is
has a unity of being and of he does not understand to tie the
existence with the Father from word “totally” to “similar as being”,
ever. In fact, Athanasius believed like also did the ones from
that “homoiousios” can have an Constantinople (360), then I doubt
Orthodox meaning (of the same over this expression, because I
opinion was also Hilary, De reckon that through it is diminished
Synodis 71, L.P. 10, 527 B) and the glory which must be recognized
that both terms express the to the One-Born Son. And in fact we
consubstantiality of the Son with use to often use the term “similar”
the Father. But because even for the less clear images and
“homoiousios” produced more far from their originals. Or, I
confusions and was not accepted use the term “of one being” just
by everybody, Athanasius rarely because through it one cannot reach
used it and did not impose it to at a suspicious of deceiver
others. In the end, the Orthodox meaning” (Saint Basil the Great,
fathers united themselves with the Epistle 9, III, Romanian translation,
Bishop Basil of Ancyra, who was p. 143).
one of the sustainers of the semi-
Aryanism, according to which the HOLINESS [Greek: agiasmos,
Son has a “similar” nature with the agiosyni; Latin: sanctificatio]: the
one of the Father (see process of subjective
CHRISTOLOGY and HERESIES). transfiguration of the believer
“As about me, if I should say my through the unmediated
opinion too, I accept the expression participation to the life of Christ,
“similar as being” if there are Who is the holiness itself, namely
placed before also the words” into through continuous spiritual
everything”, if it is understood as consecration. Together with the
“of the same being”, of course in the righteousness and with the
healthy meaning of this expression redemption, the holiness is a
“ of one being”. In this way thought complementary and indispensable
the Fathers from Nicaea when, aspect of the salvation (I
calling the One-Born Son: “Light Corinthians: 1; 30). The salvation
from Light, true God from true God” isn`t a merit, but the personal
and recognizing to Him also other approach, according to the grace,
characteristics of this type, at the of the deified body of Christ, like
end they added also the expression the purpose of the liturgy indicates:
“of one being”. As it is not possible “The holies, of the holies”. The
to somebody to imagine that there essential act of the Eucharistic
would be any difference between sacrifice is the consecration or the
light and light, between truth and transformation of the gifts; but the
truth, in the same way there cannot purpose of it is the sanctification of
224
the believers. The Christian Jerusalem and Judaea; II

becomes holy place of God through Corinthians: 9: 12; Hebrews: 6: 10)
the impartation with the Holy for they are partakers to Christ and
Mysteries. to the Holy Ghost (Hebrews: 6: 4),
In the Old Testament, “Holy, “together-workers to God” (I
holy, holy” (Isaiah: 6: 3) is the Corinthians: 3: 9).
name of the manifestations of the Characteristics, components
transcendent God as beauty, the and aspects of the holiness:
brightness outside of the divine life a) The participation to the
from above nature. “So says the deified body of Christ, the spring of
Lord, of Whose dwelling place is the holiness “Therefore, brothers,
eternal and of Whose name is holy: having daring let`s enter in the
I dwell in a high and “holy” place Holy of Holies, through the blood of
(Isaiah: 57: 15). The holiness of Jesus, on the new and alive way
God comes out from the mystery of which He renewed for us, through
His being, that`s why it produces the veil, namely through His
fear and tremble. Despite all these, body…” (Hebrews: 10: 19-20). In
God comes close to the men this sense, the sanctification is
through His covenants, given by the participation to the
consecrating thus, for the grace of the Mysteries (John: 6:
oikonomia of the salvation, the 53).
chosen people. The sanctification, b) the holiness presupposes
namely the consecration or the internal sacrifice, the participation
separation for the purpose of God of the man to his own salvation,
into the world, comes by choosing from where is the personal
(Isaiah: 45: 5; Jeremiah: 1: 5; character of the consecration. The
Galileans: 1: 15). first step of the holiness is just the
In the New Testament, “One is liberty from the passions. Before
saint, One is the Lord Jesus the falling, all the dispositions and
Christ”, the One Who sacrificed His all the tendencies of the man were
life for the definitive consecration of calm, free of fight among them,
the mankind: “For them I sanctify without contradictory impulses.
(sacrifice) Myself for they also be The passions form the first “wall”
sanctified into truth” (John: 17: built between man and God and
19). The Christians are “saints” not which must be overcome towards
by simple choosing in the virtue of achieving again the holiness.
the covenant, but through the fact c) The holiness has also a
that they are introduced into the prophetic and eschatological
communion of God through Jesus character, for into Holy Ghost the
Christ, the Holy Hierarch Christians have tasted the goods of
(Hebrews: 7: 26). The Guarantor the future era (Hebrews: 6: 5; 9:
and the Mediator of a New 11; 10: 1). Of course, this tasting is
Testament (Hebrews: 9: 15) here through earnest, and there in
through His priesthood and the Kingdom of Heavens, in
sacrifice themselves (Hebrews: 7: hypostasis and truth.
21-28). The Christians are saints D) The Church’s holiness comes
(Romans: 12: 13; 15: 25-26 – the from its equivalence to the Body of
members of the Church from Christ, in which dwells the Holy
Ghost. Its character of holy and Bibliography: P. Evdokimov, la

sanctifying is not affected by the nouveauté de lÈsprit. Etudes de
lack of consummation of the spiritualité, Abbaye de
Christians – its members. Bellefontaine, Bégrolles, 1977
Starting from the objective and (collection Spiritualité orientale, no.
from the subjective characters of 20; Séraphim de Sarov, Sa vie¸par
the redemption, some Orthodox Irina Goraïnoff, Entretien avec
theologians distinguish between Molovilov et Instructions spirituelles,
the holiness of the Church and the traduit pat I. Goraïnoff, Desclée de
sinfulness of its members and they Brouwer – Abbaye de Bellefontaine,
hesitate to speak about the renewal 1979; Ioan Mircea, The First
of the Church, preferring to Epistle of Peter doctoral thesis),
formulate a renewal within the excerpt from “The Voice of the
members of the Church. Of course, Church”, XXXII (1973), no. 9-10, p.
“holy is the temple of God, which 59-89; A. Plămădeală, The Idea of
you are” (I Corinthians: 3: 17). The Sacred at R. Otto, from catholic and
body of Christ is the glorified and Orthodox Point of View, in “The
saint and blameless Church Orthodoxy”, X (1958), no. 3, p.
(Ephesians: 5: 26). But “the people 430-440; Metropolitan Nestor
of God”, the Church, in on road, (coordinator), Romanian Saints and
continuing its earthly race towards Defenders of the Ancestral Law,
the city with strong foundations Publishing House of the Biblical
(Hebrews: 13: 14). The earthly Institute, Bucharest, 1987.
Church has received the first fruit
of the Ghost (Romans: 8: 23; I HOLY GHOST [Hebrew: Ruah,
Corinthians: 5: 5), the earnest of Greek: Pnevma, Latin: Spiritus –
the inheritance (Ephesians; 1; 14), the breath, the Spirit of God –
but it isn`t in a state of full glory John: 4: 24; II Corinthians: 3: 17]:
(Colossians; 3; 4), but sighs and the third Person of the Holy Trinity,
suffers the birth pains (Romans: 8: about Whom the article 8 of the
22): “Therefore, we are always full Symbol of Faith says: “I believe in
of confidence, by knowing that as One Holy Ghost, the Lord Life-
long as we live into body, we Maker, Who proceeds from the
wander far away from God” (II Father, the One Who together with
Corinthians: 5: 6). There exists an the Father and with the Son is
expectation even in the state of the worshipped and glorified, Who
holy ones. spoke through the prophets”. The
“But when the man remembers Ghost Who gives life (John: 6: 63)
of his sins from before and punishes is present at the creation of the
himself, then also God takes care to world (Genesis: 1: 2). At the
rest him. For God rejoices Himself, Baptism of Jesus in Jordan, the
because the sinner has given to Ghost shows Himself in image of a
himself the strife for his own dove and remains over Him,
deviation, from His path. And this is confirming that this One is the
the sign of the repentance”. Word of God. Jesus is since then
full of Holy Ghost in His humanity.
“The Ghost of the Lord in over Me”
226
(Luke: 3: 16). It is the same Ghost by the Son: “And when the
which we find at the beginning of Comforter will come, Whom I will
the creation (Genesis: 1: 2). It is send to you from the Father, the
the same Ghost which God gives to Ghost of the truth, Who proceeds
them who have special missions from the Father, that One will
(judges and chiefs of people – confess about Me” (John: 15: 26).
Judges: 3: 10). The Prophets are The Ghost proceed from the Father
moved by the Ghost of God to according to His existence, but he
speak, to defend the righteousness has an eternal movement of coming
of God amongst people, to call the out from the Father towards the
people to conversion (Isaiah: 61: 1- Son. Through His proceeding, the
3). Prophet Joel announces a time Ghost unites the Father and the
when the Ghost will be give over Son, commits a unity of life and
every soul (Joel: 3: 1-5). This love between the Father and the
promise has been fulfilled in the Son. Saint John Damascene says
day of Pentecost, at 50 days after that the Ghost proceeds from the
Easter, when the Jews were Father and rests Himself into the
celebrating the given of the Law on Son, through Whom is given and is
Sinai Mountain (Acts: 2: 17). Since made known (The Dogmatic: 1: 7-
then, the people of God, who has 11, cited translation, p. 17, 28, 34).
one faith and one hope, is led by He rests Himself into the Son and
the Ghost of God. The is sent by the Son (John: 1: 32-35).
pneumatological heresies of the That`s why he is called not only
first centuries (see HERESIES) did Ghost of the Father but also Ghost
not contest the Person of the Holy of the Son. Saint John Damascene
Ghost, but His divinity and the says also that: “The Ghost of God is
consubstantiality with the Father. a substantial power, existing in a
Against these heresies the Fathers hypostasis proper to Himself, Who
of the Church clarified more proceeds from the Father and rests
aspects of the pneumatology, Himself into the Son and makes
starting from the principle Him known. He cannot part with
established by Athanasius, God into Whom He exists, and with
according to which, is the Ghost is the Word, Whom He accompanies,
a creature, through Him we do not and neither is Him lost in
participate to God, to the godlike nonexistence, but he exists in a
nature. substantial way, according to the
a) The proceeding (ekporevsis – likeness of the Word. The Holy
procession, from procedo), as proof Ghost is alive, free, self-moving,
of His consubstantiality with the active, always wanting the good
Father (see PROCEEDING). The and, in any of His intentions, the
Holy Ghost is of-one-being with the power coincides with the will, is
Father and with the Son, with without beginning and without
Whom He coexists before the end. Never has the Word lacked to
centuries, and with Whom He the Father, and neither the Ghost
imparts the same godlike will and to the Word” (Ibid, p. 17).
energy, having His own person and b) The Ghost takes part to the
work. He proceeds from ever from creation and to the entire
the Father, but He is sent in time oikonomia of the providence and of
the salvation. To Gregory of Ghost imprints into our souls the

Nazianzus, the Ghost is together image of the Son, Who is the image
creator with the Son both in of the Father. The Ghost does not
Creation and into Resurrection replace Christ but brings Him into
(Homily XLI at Pentecost, 14, G.P. us, more exactly, he shapes us in
36, 448). Saint Basil speaks about Him. Into the Ghost we become of-
three modes in which the Persons the-same-form, namely we receive
of the Trinity are causes of the the form of the Holy Trinity, which
Creation: the Father is the initiator is the liberty in communion (John:
cause of everything that is created, 8: 32; Ii Corinthians: 3: 7). In other
for from His will everything is words, the deification is the own
created; the Son is the efficient work of the Ghost (II Peter: 1: 4;
cause, for through Him comes to John: 10: 30).
existence everything that is The Eastern tradition has put a
created; and the Ghost is the special accent on the decisive role
sanctifying cause for through Him of the Holy Ghost not only in the
the creation reaches at act of the personal sanctification,
consummation (About the Holy but also in the sanctification of the
Ghost: 16: 38; G.P. 32, 136). The creation, through the sacramental
Holy Ghost takes part also at the life, as also in the charismatic life
embodiment of the Son, Who was and in the organization of the
born according to the body, “from Church. Saint Basil shows that the
the Holy Ghost and from Virgin structure of the Church, and
Mary” (Matthew: 1: 18, 30). The especially the ministrations, are
Ghost does not embody Himself, the work of the Holy Ghost; and
but He remains upon the Son John Chrysostom affirms that “if
forever. At the Baptism in Jordan, there would not be the Holy Ghost,
the Ghost descended over the there would not be either
humanity of Jesus to sanctify it, shepherds or teachers in the
though he had no sin (Matthew: 3: Church” (Homily at Pentecost, 2,
16). And since the Pentecost He is G.P. 50, 463).
sent into the world as Ghost of the The same John Chrysostom
Son. says that, without the coming of
c) There exists an own the Holy Ghost, the Church would
“oikonomia” of the Holy Ghost not have come into existence
(Acts: 1: 5), which is identified with (About Priesthood, VI, translation
the sanctification into Christ D. Fecioru, in “The Romanian
(Romans: 5: 12-19; Galileans: 4: Orthodox Church”, LXXV (1957),
19), Him being the holiness itself. 10, p. 948). And this is because the
Cyril of Alexandria accentuates the whole nature needed the
special role of the Ghost in the sanctification from the Holy Ghost,
personal approach through the and because nobody could enter in
deifying grace. Any sanctifying gift the Kingdom of God without the
comes from the Father through the “birth from above”, namely without
Son, in the Holy Ghost. We are really receiving a new life through
united with the Father through the the Holy Ghost: “If somebody will
Son into the Holy Ghost, or the not be born from water and ghost,
228
he will not be able to enter into the Gospel of Christ, since Pentecost to
Kingdom of God” (John: 3: 5). The His second coming. Patriarch
seen Christian Church has been Photius says that the Ghost is the
founded at Pentecost when the One Who completes what Jesus
Holy Ghost, like fire tongues, Christ unveiled: “You unveiled the
descended upon Virgin Mary, upon truth in part, and the Comforter
the apostles and upon the ones leads us to every truth” (About the
who were with them (Acts: 2: 1; 1: Guidance of the Ghost, G.P., 102,
13-14). 305-308). In general, the
The Holy Ghost communicates interpretation of the Tradition as a
the divine energies into the “completion” of the Scripture
Church. He is the power of the comes from the teaching that the
mysteries and He consecrated the Holy Ghost unveils new meanings,
churchly ministrants (Acts: 20: 28), profound ones, of the Gospel of
as “stewards of the Mysteries of Christ, transmitted through the
God” (I Corinthians: 4: 1). The Holy apostolic Didache.
Ghost gives life to the evangelical e) John the Evangelist who
institution which Christ founded speaks in detail about the nature
(Acts: 2: 42); He keeps the Church and the work of the Holy Ghost
towards being “one, saint, (chapter 16), highlights especially
congregational and apostolic”; He His role of “Paraclete”, of comforter
shares the charismas (I and defender. The Ghost is the One
Corinthians: 12: 1-11), the future Who extols the Son, so the One
gifts and promises. The seal of the Who gives to the oikonomia of the
Holy Ghost is the earnest of the Son its eschatological dimension.
inheritance and of the future glory Since the Pentecost, the
(Ephesians: 1: 13-14). community of the Christian is
d) The Holy Ghost is the “Ghost dependent on the Holy Ghost, Who
of the Truth”, namely He gives to ties it on the eschatological age.
the Church the gift of guarding the Through the Holy Ghost the people
truth, leads the church and guards of God lives both in the plan of the
it against any mistake (John: 14: history and in the one of the
26). The Holy Ghost Who knows the eschatology. Through the
depth of God (I Corinthians: 2: 10) invocation of the Holy Ghost the
inspired the prophets from before body of Christ is in the mystery of
Christ and the authors of the the historical continuity and
books of the Old and of the New discontinuity, laying His life under
Testaments: “One is the Holy the judgment of the Holy Ghost.
Ghost, the sanctifier and the deifier “The Holy Ghost is not absent in
of everybody and everything, the any creature and especially in the
One Who spoke in the Law and in ones that have been found worthy
Prophets, in the Old testament and of rationality. He sustains everyone
in the New Testament” (Saint Cyril in existence, for God and the Ghost
of Jerusalem, The Catechesis, of God are, through the power of the
XXVII, 5 – translation by D. Providence, in every one. And He
Fecioru -, p. 472). The Fathers see moves the natural rationality from
the role of the Ghost especially in each one, and through this He
understanding and applying the brings to the knowledge of the
wrongly committed deeds, against fulfilling the commandments. Into

the order of the nature, the one able these ones He dwells like into His
to feel, namely the one who has the ones, through the simple and
will willing towards receiving the immaterial knowledge which he
right thought of the nature. For it imparts to them, imprinting in their
happens to find among barbarians mind the most-clear and unspoken
and nomads many who live a life of meanings, which elevate them to
good deeds and reject the savage deification” (Saint Maximos the
laws which mastered once in them. Confessor, Answers towards
Thus one can generally say that the Thalassius, 15, in The Romanian
Holy Ghost is in everybody. Philokalia, volume 3, p. 48-49.
But in a special way and with
other meaning He was in everybody Bibliography: Saint Basil,
who lived under the law. In them About the Holy Ghost (French
He sustained the law and translation published in the
announced the future mysteries, collection “Sources Chrétiennes);
awakening in them the conscience Mark the Ascetic, About Baptism,
of the transgression of the in The Romanian Philokalia,
commandments, and the science volume I, p. 297-298; Gregory
about the future consummation into Palamas, About the Godlike
Christ. That`s why we also find Impartation, 1-21, in The
many of those ones, who, leaving Romanian Philokalia, volume 7, p.
the old and closed into shadows 374-400; Ștefan Alexe, The
ministration, they joyfully moved Conception of the Blessed
themselves towards the new and Augustine about Sin and Grace, in
mysterious one. “Theological Studies”, VIII (1956),
But besides the modes no. 5-6, p. 330-348; Ioan Ică,
mentioned above He is in another Erroneous Conceptions on the
way in all of them who have Report between Nature and Grace,
inherited through faith the truly in “Theological Studies”, XII (1960),
godlike and deifying name of Christ. no. 4, p. 526-551; Athanase Jeftic,
In these ones He is not only like the Introduction á la théologie du Saint
One Who sustains them and Who Esprit chez les Pères Cappadociens,
moves, through Providence, their in MEPREO, 83-84 (1973), p. 145-
natural rationality, and then like the 162; Priest Professor PhD
One Who unveils to them the Academician Dumitru Stăniloae, Le
transgression of the Saint Esprit dans la théologie et la
Commandments and the keeping of vie de lÈglise Orthodoxe, in
these ones and announces to them “Contacts”, XXVI, 87 (1974), p.
that future consummation into 227-256; Kei Yamamura, The
Christ, but also like the One Who Development of the Doctrine of the
builds into them that according to Holy Spirit in Patristic Philosophy:
the grace adoption, gifted through Saint Basil and Saint Gregory of
faith. But like wisdom-giver, He is Nyssa, in SVTQ 18, 1 (1974), p. 3-
only in those ones who have 21; A. de Halleux, Orthodoxie et
cleaned their soul and their body Catholicisme: du personnalisme en
through habituation in exactly pneumatology, in “Revue
230
Théologique de Louvain”, 6, 1 pleiad of great theologians and

(1975), p. 3-30; Martien churchly personalities of the
Parmentier, St. Gregory of Nyssa`s Church of that time: Miletus of
Doctrine of the Holy Spirit, in Antioch, Gregory of
“Ekklesiatikos Pharos” (EPh), 58 Constantinople, Nektarius of
(1976), p. 41-100; C. Tsirpanlis, Constantinople, Timothy of
Pneumatology in the Eastern Alexandria, Cyril of Jerusalem,
Church, in EPh, 61 (1979), no. 1-4, Gelasius of Palestine`s Caesarea,
p. 201-209; André de Halleux, La Gregory of Nyssa, Peter of Savasta,
Procession de lÈsprit-Saint dans le Amphilochius of Iconium, Diodorus
Symbole de Constantinople, in of Tarsus. At the presidency of the
“Revue Théologique de Louvain”, synod were successively: Miletus of
10 (1979), 1, p. 5-39; Priest Antioch, Gregory and Nektarius of
Professor PhD Academician Constantinople. Secondly, the
Dumitru Stăniloae, Saint Ghost in participants to the synod are
Revelation and in Church, in “The conscious about the capital role of
Orthodoxy”, XXVI (1974), no. 2, p. the Trinitarian terminology, not
216-249; Ioan Rămureanu, The only for expressing the Orthodox
Ecumenical Synod from doctrine in total fidelity to the
Constantinople (381). The Teaching “dogma from Nicaea”, but also in
about the Holy Ghost and about the order to preserve the ecumenical
Church; the Constantinopolitan unity between the different
Symbol, in “Theological Studies”, interpretations which were dividing
Xxi (1969), no. 5-6. the Church at that time for the
pastoral practice and the
HOLY GHOST, THE: “The One “oikonomical” tactics of the
Who together with the Father is Orthodox. Just due to this cause,
adored and glorified”. the term homoousios, and
The Ecumenical Synod II, appropriate term for defining the
Constantinople 381, conceived as consubstantiality of the embodied
Synod of the bishops from Orient, Son with the Father, could not be
is convoked by Emperor imposed. Saint Basil, of whose
Theodosius I (378-395), who was Trinitarian theology influenced the
governing since 380 the Oriental synod in an absolute manner,
part of the Roman Empire, though he died two year ago, in
following to Gratian. Bishop of 379, did not ask to be applied in
Rome was Pope Damasus (366- the Creed to the Holy Ghost.
384). The purpose of the synod is Preferring terms and names that
to pronounce itself in connection to can be find in the Holy Scripture
the affirmation of the and in the liturgical al practice,
Pneumatomachi (“enemies of the and which can obtain everybody`s
Ghost”), formulated by Macedon consensus, Saint Basil uses
from Constantinople, that the preponderantly the term
Ghost is a “creature”. The synod homotimos, in the sense that to the
referred itself also to the different Ghost is due a adoration and a
Aryanisms. honor identical with the ones of the
First of all is to be remarked the Father and of the Son.
participation to the synod of a
A synod held in Antioch in 363 prophets”. All the terms are

condemned again the Aryanism but biblical: II Corinthians: 3: 17-18;
also the opinion that the Holy John: 6: 63; Romans: 8: 2; II
Ghost is a creature, separated from Corinthians: 3: 6; John: 15: 26; I
the Son according to the being. The Corinthians: 2: 12; II Peter: 1: 21.
synod accepts homoousios, born The synod changed para – from
from the “ousia” of the Father. (John: 15: 26) with ek – din (I
Ousia is used to deny the idea of Corinthians: 2: 12) (qui a Padre
Arie that the Son was created from procedit – qui ex Deo est). The
what did not exist, out of nothing. expression “proceeds from the
Others accept the consubstantiality Father” recognizes the monarchy of
of the embodied Son, with the the Father, but also the Person as
Father, but not also of the Ghost. individual entity of existence of
The synod of Alexandria showed God. The expression: ”the One Who
that there persists a confusion with the Father and with the Son is
referring to the relations between together worshipped and glorified”,
the divine Persons, and that the is used as equivalent to
terminology used until the moment homoousios, for expressing the
of the synod must be clarified. For consubstantiality and the co-
instance, the term hypostasis is eternity of God as trinity of
ambiguous, being used with Persons. It is taken directly from
different meanings in two the vocabulary of Saint Basil the
affirmations: God has a hypostasis, Great, who, in his work About the
namely a being – ousia; God has Holy Ghost, examines the biblical
three hypostases, namely Persons. and liturgical doxologies with a
The synod, starting from the Trinitarian character, for instance:
principle that the verbal differences “Glory to the Father and to the Son
are not important while the together with the Ghost”, or
meaning is the same, finds that the “through the Son into the Holy
two affirmations from above are Ghost”. In their defence, Saint
acceptable if the second one (three Basil founds himself on biblical
hypostases) does not mean three- texts, especially Matthew: 28: 19,
theism, and the first one (a but also on the kerugmatik
hypostasis) does not lead to tradition, because the text became
Modalism (the doctrine of a sacramental invocation, a
Sabellius). formula of the Baptism. That`s why
Preoccupied to avoid the he could say that the Orthodox
abstract and unknown terms, the faith is conform with the Baptism:
ecumenical Synod from 381 makes “We believe as we are baptized and
use of biblical names and we raise doxology as we believe”,
expressions, accepted in the establishing thus the principle lex
liturgical language. “I believe also orandi, lex credenda (see About the
in the Holy Ghost, the life-Doer, Holy Ghost, chapter 27 and 29).
Who proceeds from the Father, The synod from 381 (canon 1)
Who together with the Father and condemns in general the semi-
with the Son is adored and Aryans (or Macedonians – from
glorified, Who spoke through the Macedon), called Pneumatomachi.
232
“When we think at the Father, foreseen the coming of a Messiah

then we conceive Him in Himself, and the realization of a New
comprising in the same time also Covenant (Hebrews: 11: 13), and
the Son through reflection, and that`s why Jesus takes as
when we conceive this One, then we departure point the message of
do not separate ourselves either Moses: “For he wrote about Me”
from the Holy Ghost, but in a logical (John: 5: 46).
way and in the same time, The Christian Bible has two
according to the being, you parts: The Old Testament and the
represent the Holy Trinity in New Testament. The Old Testament
Himself, conceived in such manner comprises the alliance which God
that to be only one the faith in the made it with the people of Israel
three Persons. If you really through Moses, a history which
understand the Son, you will see covers almost 19 centuries before
Him from both sides; He will bring, Christ. During almost 1000 years,
on one hand, the Father, and from the history of people Israel was
the other hand, His own Ghost. transmitted orally from generation
Truly, the one Who is always in the to generation. The people preserved
Father, that One cannot be broken with fidelity the memory of the
away from the Father, and he will events. The Old Testament is
never be separated from His Ghost, composed by 39 books written in
Who work everything in everybody. Hebrew, collected in the period of
In the same way, if you receive the the year 950 to 100 B.C.
Father, through His power you The other part of the Christian
receive also the Son and the Ghost, Bible speaks about the Covenant
because is impossible in any way to realized by Jesus Christ. Jesus
imagine an interruption or a division didn`t dictated His message,
so that the Son to be cogitated neither He asked to His disciples to
without the Father or that the Ghost write books about Him. At the
to be separated from the Son, but beginning, His Teaching circulated
you conceive in the same time in as oral tradition, which was then
Them a community and an fixed in the New Testament in
unspoken difference and somehow writing. The main part of the New
not-understood, without being the Testament is formed by the
difference of the hypostases Gospels, four in number: according
breaking the continuity of the being, to Matthew (called Levi), a Hebrew
without that this continuity of become Christian and apostle, a
substance to eliminate the good knower of the Old Testament,
particularity of the distinctive who writes for the Jews become
signs”. (Basil the Great, Epistle 38, Christians from Palestine and
IV, Romanian translation, p. 181). Syria; according to Mark, a
accompanying of Paul and Peter,
HOLY SCRIPTURES: in His from whom he heard the history of
preaching, Jesus often refers Jesus, he writes the first Gospel, at
Himself to the Holy Scriptures, to 30 years from the ascent of Jesus,
Moses, to prophets, to Psalms and for the converts who lived outside
to the Law of Moses (Luke: 24: 44). Palestine; according to Luke, a
Moses, like all the prophets, he physician, a Hellenes become
Christian, who accompanies Paul beloved Son calling You; and the
in his trips. Luke didn`t know Ghost in appearance of dove
Jesus, and that`s why he writes testified this unshaken word».
according to his own researches Both in the Old and in the New
from the converts from outside Testament, the water is an element
Palestine who speak Greek; Luke of regeneration of the creation (to
wrote also the Acts of the Apostles; be seen the biblical texts read at
according to John, “the other the religious service: Isaiah: 35: 1-
disciple loved by Jesus”, writes for 10; 55: 1-13; 12: 3-6; I
the ones who were searching for Corinthians: 10: 1-4; Mark: 1: 9-
the Light, the Truth and the Life 11). Through His Baptism, Jesus
from Asia Minor. The New sanctified the nature of the waters.
Testament comprises 27 books The sanctification of the Holy
written in Greek language. Water is made by invoking the
The Holy Scripture was written power of the Holy Ghost, Who, at
specially to give “the wisdom which the beginning of the creation,
drives us to salvation through the «moved upon de face of the waters»
faith in Jesus Christ” (II Timothy: (KJB: Genesis: 1: 2) and Who was
3: 15). He is the center of the present at the Baptism in the
Scripture. Origen compares the waters of Jordan, in appearance of
Scripture “to a complete body of dove. Through this blessing, the
the Word”, the clothes of the Word water is sanctified, but it doesn’t
being the words of the Scripture become of it isn`t transformed in
(The Romanian Philokalia: X: 1; the Holy Ghost.
XV: 19). The authors write under The power of the Holy Water is
the inspiration of the Holy Ghost (II very great for the ones who believe:
Timothy: 3: 16; II Peter: 1: 19-20), it is taken towards the health of
and that`s why the Bible has the the body and of the soul, towards
power and the authority of the healing of all the illness and
word of God. Through the Bible, helplessness; it is used to
God speaks to a community which sanctification of the dwelling place
is willing to listen to and to believe of the cult, of the churchly vessels
His word. and of the liturgical vestments, of
the dwelling houses, of the water
HOLY WATER (THE GREAT) or springs and of the fruitful gardens.
the great sanctification of the water The small water or the
it is the service done in the day of consecration, which has the same
the Epiphany (6th of January) in ritual, it is done in any occasion of
the remembrance of the Baptism of the Christian`s life, either at their
Jesus in Jordan and of the houses, or in other places.
unveiling (epiphany) of the Holy
Trinity, when is chanted the Bibliography: Euchologion,
troparion of the celebration: «In fourth edition, EIB, Bucharest,
Jordan being You baptized, Lord, 1981, p. 611-624; Ene Braniște,
the worshipping of the Trinity was The Special Liturgic, EIB,
shown; because the voice of the Bucharest, 1980, p. 452-465.
Parent gave witness about You,
234
HYPOSTATICAL-UNION the human will doesn`t have a

[Greek: enosis, Latin: unio = movement in itself and towards
union]: the way in which the two itself, but into God and towards
natures, namely the godlike one Him. Through the hypostatical
and the human one, are united, as union, the human nature obtained
a consequence of the Embodiment, a new condition and order in
in a sole hypostasis, the one of the Christ.
Word. The Union of the hypostatical “That`s why they didn`t call Him
Union isn`t a simple connection or deified man, but humanized God:
association, but they are instead a for being by nature consummated
synthesis and a subsistence in God, he made Himself the Same
hypostasis. The expression is consummated man, not by changing
adopted by the Ecumenical Synod Himself according to the nature,
V (Constantinople, 553), which by neither showing an imaginary
resuming the Christological dogma oikonomia, but by uniting Himself
from Chalcedon (see according to the hypostasis with the
CHRISTOLOGY and CHALCEDON) animated, rational and
brought a series of clarifications in understanding body, which He took
the Christological vocabulary in from the Holy Virgin and which
what concerns using the notions of received its existence in Him in an
hypostasis and union. The Synod unmixed and unchanged and
from Chalcedon didn`t put an end undivided way, not changing the
to the Christological heresies, nature of His godhead in the being
which speak about a union through of the body, neither the being of His
confounding, namely through the body in the nature of the godhead,
disappearance of the distinct nor making from His godlike nature
character of the natures, either and from the human nature which
through relation, which supposes He took a composed nature. For the
the separation of the natures, or nature were united between
through union through similitude themselves without being changed
of the names, function, end and without becoming others;
equality in honor and authority. neither the godlike nature came out
Facing these ones, the Synod from from the its own simplicity, nor the
553 confesses that the Logos, the human one was changed in the
Word of God, united Himself with nature of the godhead, or didn`t
the man “according to the reach at non-existence, nor in the
hypostasis”, in an “hypostatical two ones was made a unique
way”; that`s why there exists only composed nature” (Saint John
one hypostasis, of person, the one Damascene, The Orthodox Faith,
of Jesus Christ, into Whose subject III, II, cited translation, p. 100-101).
the two natures are preserved
without confusion and without Bibliography: P. N. Trembelas,
separation. Through the The Dogmatics of the Orthodox
hypostatical union, the human Church, volume 2, chapters 6-7,
nature doesn`t have a personal cited translation, p. 92-159; Priest
subsistence in itself, but it is Professor PhD Academician
enhypostatized, namely established Dumitru Stăniloae, The Orthodox
in the own Person of the Son. Also, Dogmatic Theology, volume 2, p.
56-107; N. Chiţescu, The Formula

“A Sole Embodied Nature of the
Godlike Logos”, In “The Orthodoxy”,
XVII (1965), no. 1, p. 295-307;
Coman R. Stan, The Consequences
of the Hypostatical Union in the
Hymnography fo the Orthodox
Church, in “The Orthodoxy”, X
(1958), no. 1, p. 82-102.
236
consequence of the Embodiment,

for Christ is the “image of the
unseen God” (Colossians: 1: 15).
The attitude of the Church
regarding the cult of the icons has
become clear in time. Origen and
Tertullian are not in favor of the
I
I BELIEVE (may be within the
icons, as also Eusebius of Caesarea
(263-339), who though recognizes
that he saw icons representing
Christ and the apostles. The
missing texts) (E. l. t.`s n.) tradition that there existed an
authentic image of the portrait of
ICON [Greek: eikon, Latin: Christ is very popular during this
imago = image, representation]: period. Saint Basil compares the
sacred image, in two dimensions, function of communication of the
which represents Jesus Christ, the icon with the one of the word: what
Mother of the Lord, or a saint, the word if to hearing, the same
these ones being possible to be role the icon has for the sight.
painted due to their body which Saint John Chrysostom says that
they had, to Whom is brought the icon is a real guarantee of the
worshipping and honor, according real and visible embodiment of
to the principle: the honor given to God. The one who has established
the icon passes to the one painted the theology of the icon in its
in that icon. As pictorial classical form was Saint John
representation, the icon can have Damascene (ca. 730-760). To him,
its historical aspect, esthetical and the icon stays in the fact of
archeological, but it does not assuming the human nature in the
belong to the sacred art, but to the Person of the Word. Finally, against
cult of the Church, together with the iconoclasm, the VII Ecumenical
the Holy Scripture and with the Synod (Nicaea, Bithynia, 787), with
Holy Mysteries. The icon is not an the contribution of the Patriarch
ornament, a picture or a figurative Tarasius (784-806), establishes the
representation, but the visual Orthodox teaching about the
communication of the divine iconographical representation of
invisible reality, manifested in time Christ, of the Mother of the Lord,
and space. That`s why, the visual and of the angels and of the saints.
contemplation, as also the oral A series of canons refers to the cult
confession or the written message, of the icons, and they can be
has the same value for receiving summarized like thus:
the mystery of God revealed in the a) The icons are not venerated
history of the salvation. To the on material reasons, for their
Orthodox theology, the basis of the material substance (the icons are
icon or of the symbolic not adored idolatrously, as “gods”,
representation is the reality of the as the iconomachy believed), but on
embodiment of the Son of God: the basis of the likeness of the
“And the Word made Himself body” represented image with the person
(John: 1: 14). The icon is a of whose name must be indicated
on the icon. Through the indication salvation, can also be painted and
itself of the name of Jesus Christ honored. The iconographer must
or of the saint, the icon is fully respect the data of the Holy
sanctified. If the contour or the Scripture.
name of the sacred person is d) In the history of the Church,
erased, the icon loses its symbolic especially in the domains of: the
and “analogical” value and that`s mission, the catechesis and
why it is burnt. Likewise the cross, religious instruction, the icons had
which receives holiness through its a decisive role. The icon has many
shape itself: if this shape or its functions, like would be: a
wood is degraded, the cross is also didactical function, the
burnt. Thus, any honoring given to iconography being reckoned as the
the icons is given in fact to the catechesis of the instructed ones,
painted person (to the original as also of the non-instructed ones;
image), and not to the matter of a contemplative function, because
which is made. it suggests and it attracts the spirit
b) The Orthodox Tradition towards a transfigured world; a
makes a distinction between: latria, function of mediation, for it
the due adoration of Christ Himself imparts the unseen power of the
as All-sustaining God (and of the holiness of the painted person. In
bread and of the wine transformed this sense, the icons must be
in the Body and the Blood of the embraced and kissed with the
Lord, according to the local Synod biggest piety. In the history of the
from 1084, under the Patriarch Orthodoxy are known
Nicholas and Alexis Comnenos); wonderworking icons, of which
hyperdulia or supra-veneration, mystery remains shrouded. Either
granted to the Mother of the Lord, they were painted by saints, or for
and veneration or honoring, which the powerful faith of the one who
is due to the saints, on the basis of honors these icons, or for they have
their connection with Christ. been chosen as instruments in the
c) The nature of God – the Holy godlike oikonomia, these icons are
Trinity cannot be represented in the most valuable patrimony of the
painting, being invisible and Orthodox awe. In the last decades
shapeless. The Father is though a truly rediscovery of the icon has
represented like He appears in the taken place in the non-Orthodox
visions of the prophets and in the confessions and of the arts in
theophanies from the Old general. The icon becomes thus a
Testament (in the form of a young sign of meditation and of
man in the description of Abraham revelation, for: it confesses about
– Genesis: 18: 1-3). Likewise, also (saint of about) the presence in
the Holy Ghost, Who comes in a time and Space of God, in the acts
form of a dove with the occasion of of the embodiment and
the epiphany of the Trinity at the resurrection of His Son; it
Baptism of Jesus in the River communicates visually the unseen
Jordan (Matthew: 3: 16). The divine reality, which comes under
visions, the theophanies and the the perception of the senses; it
other events from the history of the suggests the light of the future life,
238
the state of deification, or the point God, to which they bow and service
of meeting between the historical as to God; and You against
time and eternity; it recognizes the commended that through Moses to
man`s participation and of the be placed, in the Tent of Your First
human works to the Law, likenesses and images, and
transfiguration of the Creation. You commanded that the ark of the
In the third century the covenant into which there were the
Byzantine Emperor Leon V, the stone tablets, the goblet of gold and
Armenian (813-820), starts a the staff of Aaron, which were
persecution campaign against the showing Your dwelling there with
cult of the Orthodox icons, under the people and the remembrance of
the influence of the Islamic Your glorious wonders and
religion, persecution known under benefactions, to be honored with
the name of iconoclasms (destroyer fear, with tremble and with
of icons). The ones who opposed worshipping due to God and to be
themselves to this campaign, a made incense burnings and prayers
campaign which caused great before them; and that honoring You
damages to the Orthodox received it with mercy like it would
iconography were the monks. have been brought to Yourself; and
Despite to the fact that the Second to the fulfilling of the time You sent
Synod of Nicaea (787) considers the the One Begotten Your Son, the One
iconoclasms as a heresy, the born from woman, from the always
persecution did not stop but much virgin Mary; Who, taking a
later. For commemorating the countenance of servant and making
restoration of the icons` cult and Himself alike to the people, painted
the end of the iconoclast that icon not made by hand of His
persecution, Empress Theodora most clear image, putting the veil on
instituted the day of 11th of March His holy face and sent it to Avgar,
842 as the Celebration of the the lord of Edessa and through it he
Orthodoxy. Today this holiday is healed him of his helplessness, and
celebrated in the first Sunday from to everybody who came close to it
the Easter`s Fast, when is done the with faith and worshipped it, it gave
procession with icons and the them, through wonders, countless
remembrance of all of them who healings and many benefactions.
fought for the Orthodox faith: And us also, good Master, You
saints, patriarchs and bishops, All-Keeper, this icon of Your Most
pious, emperors, teachers, martyrs Beloved Son, in the remembrance of
and confessors. the embodiment, of all the glorified
Lord All-Keeper, God of our wonders and of the benefactions
parents, the One Who, willing to shown to the human kind through
save Your people Israel, from the de His coming like man on earth, we
deceitfulness of worshipping the have put it with honor before Your
idols and to have this people glory, not deifying it, but knowing
unswervingly in Your knowledge that the honor of the icon ascends to
and service, the One true God, with the One painted on it” (The Prayer
dreadfulness You stopped them to for Sanctifying the Icons,
not make to themselves a image Euchologion, Edition from 1971, p.
and likeness enemy to You, the true 471-473).
the Icon, in “The Orthodoxy”, VII

Bibliography: St. Jean (1956), no. 2, p. 245-261.
Damascène, Défense des icons,
translation by E. Ponsoye, Editions ICONOGRAPHY. The
Cahiers Saint-Irénée, Paris, 1966; iconography of the place of the cult
C. D. Kalokyris, The Essence of expresses this truth: the creation
Orthodox Iconography, Holy Cross and the humanity once placed in
School, Brookline, Mass., 1971; the godlike light (Psalm: 4: 6), the
Leonid Ouspensky and Vladimir indestructible light which the
Lossky, Der Sinn der Ikonnen, darkness cannot cover (John: 1: 5),
Bern, 1952; Hainz Paul Gerhard, these ones become transparent.
The World of Icons, translation from That`s why there is no shadow on
German language, New York, 1971; icon. The icons of the saints, which
E. N. Trubetskoi, Icons: Theology in surround the nave, they express
Color, translation by G. Vakar, St. the eschatological form of the
Vladimir`s Seminary Press, 1973; resurrected humanity. The
Leonid Ouspensky, The Theology of stylization wants to show that the
the Icon in the Orthodox church, in saints have a new morphological
“One Church” (Jordanville), 28, 3 configuration, a transfigured
(1974), p. 134-144; Christoph von nature, that they have become even
Schönborn, Lìcône du Christ. from here part of the “new
Fondements théologiques élaborés creation”. Although they are
entre le I-er et le II-ème Concile de symbolical portraits, the icons
Nicée (325-787), Fribourg, Editions make possible the recognition of
Universitaires, 1976; Dionysus of the person. The eyes express the
Fourna, The Hermeneutics of the capacity of the saints to
Byzantine Icon, Edited by C. contemplate the brightness of God,
Săndulescu-Verna, the Publishing and the disk of light, a golden or a
House of the Metropolitan of yellow one symbolizes the
Banat, Timisoara, 1979; Hans von ascension of the person to the
Kampenhausen, The Theological uncreated glory. In fact, the person
Problem of Images in the Early dominates the entire surface of the
Church, in the volume “Tradition icon. The image is brought in the
and Life in the Church: Essays and front of the surface to express even
Lectures in Church History”, better the desire to establish a
Philadelphia, 1968, p. 171-200; S. direct and intimate relation with
Gero, Notes on Byzantine the one who watches. If there are
Iconoclasm in the Eight Century, in two of three persons, the picture
“Byzantion”, 44 (1974), p. 23-42; must express the communion of
D. Belu, The Iconography as love that exists between them.
Homiletic Source, in “The The icons are two-dimensional,
Metropolitan of Ardeal”, III (1958), according to the decision of the
no. 11-12, p. 878-886’ Ene Seventh Ecumenical Synod. The
Braniște, The Theology of the Icons, icons were painted at the beginning
in “Theological Studies”, IV (1952), on the walls of the church`s nave,
no. 3-4, p. 175-201; Nicolae according to an iconographical
Stănescu, The Orthodox Sense of scheme. Later on, the icons started
240
to be attached on the iconostas. impede the visual access to the

The painted subjects are diverse: altar of the ones from the nave. Its
Jesus Christ, the Mother of the architecture has continuously been
Lord, saints, angels, events from evolving from the XVI century. On
the New Testament, which are the imperial doors are represented
commemorated like holidays in the Annunciation or the four
calendar. The most important part evangelists, ensemble which
of the iconography is constituted by reminds about the beginning of the
the icons which form the mission of Christ and His teaching
“Dogmatic Cycle”: Jesus Christ, as comprised dint the Gospel. Above
Teacher, at the entrance in the the holy doors there is painted the
Church; the Pantocrator, namely Last Supper. On the iconostas, the
Jesus Christ in full glory, dressed icons are placed in several
in white and golden, in the center registers. In the first row, at the
of the cupola; the Mother of the right hand of the imperial doors,
Lord – Theotokos (Isaiah: 7: 14), the icon of Christ, with the right
who represents the fulness of the hand blessing and with the book of
holiness and the image of the the Gospel opened, held in the left
Church, in the altar`s niche; the hand. Next to this icon, there is the
icon called Deisis, on the iconostas, icon of the saint or of the patron of
which represents Jesus Christ the church. On the left hand the
placed in the center, having Virgin icon of the Mother of the Lord,
Mary on His right hand, the symbol which is the most known version is
of the New Testament, in a called Deisis. Next to it there is
situation of mediation, and John placed the icon of John the Baptist.
the Baptist at His right hand, “the Then follow in a vertical sense, the
friend of the Bridegroom”, the icons of the twelve great holidays,
symbol of the Old Testament. “imperial” one, and of the twelve
Painted half-face, the both faces Apostles. The Cross and the all-
are directed towards Christ. In the seeing eye of the Father end the
altar, above the throne, there is superior part of the iconostas.
painted Jesus Christ as Judge, In the nave, at the basis of the
surrounded by Apostles, sited on dome, is painted the heavenly
the thrones, who will judge the liturgy officiated by angels. The
Church (Matthew: 19: 28). Also in four evangelists are painted in the
the altar are painted the images of arches which sustain the cupola.
the Three Fathers of the Church, On the vaults of the lateral apses
who composed liturgies. are represented biblical scenes,
The iconostas is a wall of icons firstly the Birth and the
which separates the nave from the Resurrection of the Lord. Also, a
altar, or the people from the gallery of saints and martyrs, not
ministrants, a symbol of a temporal only from the calendar of the
separation. Before II century, the congregational Church, but also of
iconostas was a simple the local Church: local saints, the
demarcation of the space reserved saint of whose relics are in that
for the liturgical movement and church, the saint under whose care
procession. Until the XIV-XV that church is.
centuries, the iconostas did not
Bibliography: Daniel Ciobotea, the beginning. The Eastern

The Orthodox Iconography – the theology sees the image in the
Seen Memory of the Church, in “The “natural” fixation of the man in the
Orthodoxy”, XLI (1989), no. 3, p. communion of life of God; that`s
107-117. why also the sin is understood as
an ontological degradation, and not
IMAGE [Greek: eikon; Latin: a simple ethical corruption.
imago = image, icon, face]: on the How has been affected the
basis of the Biblical Revelation, the image by the falling into the sin?
Church teaches that God created The Eastern Fathers (Athanasius,
the man in His own “image” Cyril and Gregory of Nyssa) sustain
(kat’eikona) (Genesis: 1: 26). The that the image has been disfigured,
man is the image into which is but not lost: “The image of Your
reflected the personal being, free glory I am, though I bear the
and of communion, of God (II wounds of the sin”. It is not about
Corinthians: 3: 18). The Christian the disappearing of the image,
anthropology has a “theological” about the disintegration of the
character, namely it depend on the human into nothingness, but
conception about God. Of course, about the exiting from the
the image as ontological propriety communion with God, about losing
that defined the man (see the ontological stability and of the
ANTHROPOLOGY) in his report sense of the existence. The falling
with God and with the other (see FALLING) modifies the
creatures, though constitutive, it condition of the image from the
has a potential and dynamic beginning, introduces an
character. Starting with Irenaeus of existential disorder, and the man
Lyon, the Fathers of the Church gets far from the original point of
highlight the idea that the image is reference: the likeness with God.
not a term which defines a limit of That`s why the restoration of the
the humanity, a definitive state, for image, the organ through which
the human nature was destined to God is accessible to the man, it is
the likeness (see LIKENESS), as an absolutely necessary condition
fruit of the liberty. The man was for the reconstitution of the road
able to voluntarily gain the towards likeness. Despite all the
likeness, as voluntarily he lost the opacity of the image, the old man
original form of his image. can confess: “It has been signed
The blessed Augustine, upon us the light of Your face,
speaking about the “original state”, Lord”17 (Psalms: 4: 6).
he affirms that in Paradise the man “Created “in the image of God”,
had an accomplished supernatural the man ought to reach at the
perfection, namely he possessed “likeness” with God. For realizing
the wisdom and the knowledge this ideal, the Word was sent into
accessible to the human. The
western theology identifies in 17
In King James Bible the cited verse is like so:
general the image with the totality “There be many that say, Who will shew us any
of the virtues and of the good? Lord, lift thou up the light of thy
supernatural characteristics from countenance upon us”. (E. l. t.`s n.)
242
the world, and He took our “The Orthodoxy”, XXV (1973), no.
countenance, and also took upon 3, p. 347-362; N. Balca, The
Himself our sins, for us being able Teaching about the Image of God in
to put on again the godlike image. the Contemporary Protestant
The likeness with God we realize it Theology: the Confrontation
when, just like some clever painters, between Karl Barth end Emil
we imprint to our life the Brunner, in “The Orthodoxy”, XX
characteristics of the life of Christ, (1968), no. 4, p. 522-535.
when we follow the way that He
has shown to us. That`s why, IMMACULATE CONCEPTION,
Christ – Being God – He has put on the [Latin: immaculata conceptia]:
our body, for us to have, just as a the Tradition of the Western
picture exposed to the sighting, a Church, starting with Augustine
divine model of life, that to try (354-430), excepts Mary from the
following it” (Methodius of Olympus, universality of the sin (Psalm: 50:
The Banquet, Romanian translation, 5), due to the grace which was
Publishing House of the Biblical poured over Her, like one who was
Institute, 1984, p. 51). chosen to give birth to the sinless
Bibliography: W. J. Burghardt, One. This tradition was formulated
The Image of God in Man according as dogma by Pope Pius IX at 8th of
to Cyril of Alexandria, Washington, December 1854 (Bulla “Ineffabilis”)
Catholic University Press, 1957; and resumed by the Council of
Priest Professor PhD Academician Vatican II (1964 – in the
Dumitru Stăniloae, L’homme, constitution “Lumen Gentium”, 56-
image de Dieu dans le monde, in 59), according to which, Virgin
“Contacts”, 84 (1973), p. 287-309; Mary is free of any stain or guilt of
Maximos Aghiorgoussis, Image as the ancestral sin, through Her
Sign (Semeion) of God; Knowledge “sinless conceiving” itself and Her
of God through the Image according bodily birth from Joachim and
to the Saint Basil the Great, in Anna. Being conceived without the
“Greek Orthodox Theological man`s seed, the Virgin is outside
Review”, 21 (1976), no. 1, p. 19-54; the corruption from her beginning
Idem, Application of the Theme of existence, appearing like a new
“Eikon Theou” (Image of God) creature, sinless, clothed in a
according to Saint Basil the Great, unique holiness. To the Catholics,
in the cited review, no. 3, 1976, p. the theological motivation of this
63-86; N. Nissiotis, The Importance teaching is based on the initiative
of the Doctrine of the Trinity for the of God in the preparation of the
Church, Life and Theology, “The salvation, being a sign of the man`s
Orthodox Ethos”, edited by A. J. preparation for salvation. In
Phillipou, Oxford, 1964, p. 32-69; addition, it is about the unique
Ioan Turcu, The Concept of “Image” relation which the Virgin has it
and Its Soteriological Implications, with Jesus Christ, the Son of God.
in “The Orthodoxy”, XI (1973), no. According to the Catholic
3, p. 414-430; Priest Professor PhD Mariology, Virgin Mary must be as
Academician Dumitru Stăniloae, conform as possible with her Son.
The Image of God and His This “conformity” is deduced both
Responsibility into the World, in from her guiltless conceiving and
also from her raising with the body Bibliography: Nicholas

to heavens. Although the Catholic Bulgaris, The Holy Catechism,
theology quotes the Orthodox revised and edited by Andiades and
Tradition (John Damascene, Polytakes, Constantinople, 1861, p.
Gherman of Constantinople, 206-216; Priest Professor PhD
Andrew of Crete, Modest and Academician Dumitru Stăniloae,
Sophrony of Jerusalem), the The Mother of the Lord like
Orthodox church hasn`t Mediator, in “The Orthodoxy”, IV,
“perceived” this doctrine because: no. 1/1952; N. Buzescu, Teotokos
A) There is not a clear biblical and Christology, in “The
basis for supporting this dogma: Orthodoxy”, no. 1/1977, p. 85-111.
b) The way of birth according to
the body, as result of the will of two IMPARTATION [Greek:
bodies, belongs to the human kind. koinonia = communion, Latin:
Virgin Mary cannot be removed comminicare = to communicate]:
from this context, for only in this one of the essential moments of the
way she represents us and Orthodox Liturgy, Liturgy which is
becomes our mother, the mother of conducted in two stages, the one of
the people, the second Eva. She the catechumens and the one of
received her body through birth the believers, just having in view
from other bodies: the criterion of the impartation. In
c) The Mother of the Lord is in the Orthodox tradition, there is
the divine oikonomia not only a Liturgy without anaphora (the
simple “instrument”, but also a consecration of the gifts), but there
collaborator to the Embodiment of does not exist Liturgy without the
the Word; impartation of the celebrants and of
d) The Mother of the Lord is the believers. Without impartation
outside the corruption, not through the aspect of communion of the
her bodily birth, but through the Eucharist would be eliminated. The
dwelling of the divine Word in her impartation of the believers takes
bosom (see MOTHER OF THE place after the one of the
LORD); celebrants, at the invitation of the
e) The role of Mary in deacon: “With the fear of God, with
Embodiment: the Son took out of faith and with love come you
her the human nature. Mary did close”.
not give birth to the divinity. In the first three centuries was
“The Virgin, today gives birth to being practiced the frequent
the One Who is above being, and impartation and even a daily one,
the earth brings the cave to the according to the rule that there is
unapproachable One. The angels no real participation to the Liturgy
and the shepherds sing glory to without communion. The one who
God, and the wise men travel after abstained himself or refused to be
a star. Because behold for us has imparted was menaced with
been born a young Child, God from excommunication, or he must
before eternity” (Kontakion of justify this abstention. Tertullian
Lord`s Birth). says that “the hands of the
Christians touch daily the body of
244
the Lord” (L. P. t. 1, col. 669). “I believe God, and I confess that
Other fathers and Churchly writers You are truly Christ, the Son of the
– Cyprian, Origen, Cyril of living God, Who have come into the
Alexandria, Cyril of Jerusalem, world to save the sinful ones, from
John Chrysostom (G. P. LXII, 2, which I am the first one. I also
889) – bear witness about the believe that this is Your Most Clean
mandatory and frequent Body Itself and this is Your Precious
impartation of the ones who take Blood Itself. Therefore I am praying
part to the Liturgy. Saint Basil the to You: have mercy on me and
Great (Epistle 93, G. P. XXXII, 484) forgive my mistakes the willing ones
insists that the Christians to be and the unwilling ones, with the
imparted on Thursday, on Friday word or with the work, the ones into
and on Sunday, and the ones who awareness and into ignorance. And
do not attend the Liturgy to be make me worthy, without
imparted at home. The apostolic damnation, to be imparted with
rules no. 8 and 9 impose as being Your Most Clean Mysteries, towards
mandatory, the impartation of the the forgiveness of the sins and
priests and of the believers who towards the eternal life. Amen.
attend the Liturgy and menace the To Your Last Supper, You Son of
ones who abstain themselves. God, today receive me like partaker,
Since the IV century it is for I will not say to the enemies
introduced the practice of the Your Mystery, neither will I kiss You
impartation, except the great as Judah, but like confessing
Christian feasts (Epiphany and myself the thief, I am crying to You:
Easter), at an interval of at least Remember me, Lord, into Your
three Sundays, under the kingdom.
punishment of the Not towards judgment or
excommunication. Later on, in the towards damnation to be to be the
XV-XVI centuries, the impartation impartation of Your Holy Mysteries,
becomes increasingly rare, being in Lord, but towards the healing of the
the situation of being received only soul and of the body” (The Prayer of
once a year, at Easter, being the Impartation, Liturgy Book, 1974
conditioned by the moral state of edition, p. 120).
the believers, according to the
conception that it would be given Bibliography: Alexander
as a rewards for personal merits. Schmemann, Confession and
Today, some people ask for a Communion, Documents of the
new discussion about the Orthodox Church in America,
questions: In what sense the February, 1972.
mystery of the confession of the
sins and the canon of repentance INDELIBLE, character [Greek:
constitute a sine qua non condition haraktir; Latin: character)
for impartation? In what conditions indelebilis = mark, arm prints
the Mystery of the Eucharist is which cannot be deleted]:
given only al “last impartation”, like scholastic expression about the
“viaticum”, like victuals on the way permanent, ineffaceable character,
of the eternal life? which some Mysteries imprint it to
their receiver. This conception
imposed itself during the centuries impersonal, independent from the

XII-XIII and it was formulated by inclusion of the ordained one in
the council of Florence (1439), on the life of a community. The
the basis of the Thomas`s priesthood is rather a ministration
dÀquino theology. It was applied given to a person, chosen by God,
in Catholicism, especially to the but which is recognized only
Mystery of the ordination. through the calling and through
Through the consecration of a the acceptance of the Church. If
person in a priestly ministration, this acceptance is withdrawn,
that person enters in possession because of lack of faith or because
of a special grace, which has a of lack of aptitudes, the ministrant
permanent and absolute validity, loses the authority to serve. Other
according to the text: “You are point of view is that one that God
priest forever according to the is not tied by sacraments, but by
order of Melchisedec” (Hebrews: 7: His promises (Hebrews: 10: 23).
21). One can say the same thing The indelible character would be a
about Baptism and Anointment, gift, a promise which confirms the
Mysteries which imprint a “seal” fidelity of God in His acts of calling
which cannot be ever lost. That`s and choosing: “For the gifts and
why, these three Mysteries can be the calling from God cannot be
received by the same person only taken back” (Romans: 11: 29).
once. The Mysteries, through the fact
Truly, Cyril of Alexandria sees that ensure the configuration with
the greatness of the Baptism in Christ, they have an indelible
that that this Mystery offers the character. The grace takes
“holy indissoluble seal” (Pro- dominion over the soul so that
catechesis, 16, cited translation, nobody can anymore to separate
p. 50), and Nicholas Cabasila the soul from God: “Who will
considers that “the seal of the gift separate us from the love of
of the Holy Ghost”, the formula of Christ?” (Romans: 8: 35). The
the anointment, it is a guaranty Christians are not marked on the
that the three barriers – the man`s outside, into the body, with the
nature, the sin and the death, “circumcision”, but they bear into
which separated man from God – their heart the imperishable
have been removed for ever (The “stigmata” of Christ (Romans: 2:
Life into Christ, III, 3-4, cited 28-29), and that`s why “neither
translation, p. 105-106). the height, nor the deep or no any
The opinions about the other creature will be able to
indelible character of these separate us from the love of God,
Mysteries are much more the one into Christ Jesus, our
nuanced. For instance, though the Lord” (Romans: 8: 39).
call from God is definitive,
“because the One Who promised INFALLIBILITY [Latin: in +
remains faithful” (Hebrews: 10: falo – fallere = to not mistake, to
23), the power of the priesthood remain faithful]: the promise done
confirmed in the act of the to the Church to be “the pillar and
ordination it is not something the foundation” of the truth (I
246
Timothy: 3: 15) namely to be consensus ecclesiae”. Without the

defended against mistake through acceptance or the unanimous
the assistance of the Holy Ghost, receiving by the Church (sensus
when it teaches the true faith. The fidelium), through its noetic
infallibility has its source in this discernment as gift of the Holy
double fidelity: of Christ towards Ghost, the definitions of the
His Body – the Church, and of the synods have not authority for the
Church towards its Head – Christ, faith. This conception puts in
so than the gates the hell will not value the capacity of each believer
defeat it. It is an attribute of the to discern the truth; that`s why
Church in its totality, in its quality the authority of teaching it has a
of “holy nation and imperial ecclesiological character, a
priesthood” (I Peter: 2: 9). The conciliar and charismatic one (see
infallibility has two essential AUTHORITY). In this sense, the
elements: a) the state of sainthood infallibility of the synods is
or the spiritual capacity of the “analogical”, namely according to
Church, as temple of the Holy their fidelity with the conscience of
Ghost, to discern the truth. In the Church.
fact, this is the own work of the The Catholicism speaks about
faith: to discern the good from the the infallibility of the bishop of
bad, the truth from the lie; and Rome, to whom it would have been
that`s why the infallibility promised a special assistance of
supposes the exercising of the the Holy Ghost, in his quality of
charisma of the faith; b) the successor of Apostle Peter
correspondence between the (Matthew: 16: 18-19). The Council
apostolic Didache and the Vatican I (the session VI / 1870)
permanently up to date Tradition affirms that the pope cannot err
of the Church, or “memoria when he speaks “ex cathedra”,
Christi”. The faith of the Church namely when fulfilling the
must be coherent with what is function of shepherd and teacher
unveiled in the Holy Scripture and of all Christians, in the virtue of
in the apostolic Tradition. The his supreme apostolic authority,
Church does not create the he proclaims in a definitive form a
dogmas, but distills for each doctrine of faith or of morals, to be
époque and situation the doctrine respected by the universal Church
given once for all. (the Constitution “Pastor
In what regards the Aeternus” and the Dogmatic
ministration of transmitting the Constitution “Lumen Gentiuum”,
teaching into the Church, this one no. 25, of Vatican Council II).
belongs to the episcopate, either in The Orthodox Church does not
a particular way, or in a conciliar accept this teaching, because this
way, which has the duty and the teaching doesn`t take account of:
right to propose the faith. a) the collegiality of the bishops (or
Although sensus fidei is a hope the conciliar authority) in
and a promise made to the people exercising the teaching
of God. In this sense, the ministration and b) the scrutiny of
infallibility of the episcopate or of the saints of the conscience of the
the synod it is not “per se”, but “ex
Church (sensus ecclesiae) in away from mistakes. In this work

receiving the synodial decisions. participates the godlike factor,
namely the Holy Ghost, Who
Bibliography: N. Afanassieff, discerns the content of the
lìnfaillibilité de lÈglise du point de discovery and keeps the writer
vue dùn théologien orthodoxe, in away from mistakes, and the
the volume of the collection human factor, the hagiographer,
“Lìnfaillibilité de lÈglise”, who communicate this content in
Editions de Chevetogne, human expressions and words. The
Chevetogne, 1963, p. 183-202; Ion Church, “the pillar and the
Bria, The Infallibility of the Church, foundation of the truth” (I Timothy:
in “The Orthodoxy”, XII (1960), no. 3: 15) is that which has
3, p. 494-504; Idem, The transmitted through Tradition the
Infallibility and the Papal Primate canon of the books of the Holy
in the Discussion of the Firth Scripture, the canon of the
Vatican Synod, in “The Septuagint for the Old Testament
Orthodoxy”, XIV (1962), no. 3, p. and the canon of the apostolic
454-459; Gustave Thils, writings for the New Testament. If
Lìnfaillibilité de people chrètien “in the inspiration of the canonic books
credendo” Desclée de Brouwer, is a teaching unveiled even in the
Paris, 1963; Bishop Antonie Holy Scripture, the number of the
Plămădeală, Hans Künd and His canonic books is established by
Declaration “Mysterium Ecclesiae”, Church through Tradition. Cyril of
in “The Orthodoxy”, XXVI (1974), Jerusalem says: “Learn from
no. 1, p. 5-69. Church, with zeal, which are the
books of the Old and of the New
INSPIRATION [Latin: in + spiro Testament” (The Catechesis IV, 33).
= instillation, communication from Of course, the Holy Ghost is the
God; Greek: theopneustos]: the One Who gives godlike authority to
Inspiration of the writings of the the content of the biblical books,
Holy Scripture as a whole is a but the Church is the one which
teaching unveiled in the apostolic has identified these books. In fact,
tradition: “The whole Scripture is the Church recognizes in the
instilled by God and useful towards content of these books the word of
teaching, towards rebuking, God that was entrusted to it by
towards correction, towards that apostles. The Church has chosen
getting wise into righteousness” (II the biblical canon under the
Timothy: 3: 15; I Peter: 1: 24-25; I guidance of the Holy Ghost, and
Corinthians: 2: 12-13). the New Testament bears witness
The inspiration is the about the capacity of the Church to
unmediated work of the Holy remain faithful to this guidance (I
Ghost, through which the biblical Timothy: 3: 15) (see BIBLE).
writer becomes capable to receive,
to correctly express and to write Bibliography: Ioan Glăjar, The
the teachings of faith and of morals Interconfessional Problem and the
which form the content of the Biblical Inspiration, in “The
godlike revelation, keeping him Orthodoxy”, IX (12957), no. 2, p.
248
216-238; Dumitru Abrudan, The contains a divine reality and an

Septuagint and the Problem of the earthly one; about the place of
Inspiration, in “The Orthodoxy”, Virgin Mary (“the New Eva”) in
XXVII (19754), no. 1, p. 198-201. theology. The Scripture stays at the
basis of all doctrines and
IRENAEUS (+ ca. 202): was theological arguments.
born in Asia Minor (Smyrna), where
he studied with Polycarp, Bishop of Bibliography: Ioan G. Coman,
Smyrna. He comes to Lyon where Patrology, volume II, Publishing
he follows to the martyr Bishop House of the Biblical Institute,
Pothinus, martyred together with Bucharest, 1985, p. 16-49; André
other Christians from Lyon Benoit, Saint Iréné, Introduction a
(Lugdunum) and Vienna (Gallia) in lètude de sa théologie, Paris, PUF,
177. Two important writings have 1960.
remained from him: Against
Heresies (5 books) and The
Apostolic Sermon and Its Proves, a
popular book of catechesis. He
occupied himself with the
evangelization of Gallia and
Germany, being reckoned as the
founder of the Church from
France.
Irenaeus exposed the Christian
faith against the heresies of the
Gnosticism, known in his region,
thus: The world has been created
by only one God; Jesus, the Son of
God, died for the salvation of the
world; there exists the resurrection
of the body; the Scripture bears
witness of a series of covenants of
the same God, Who progressively
unveiled Himself, on the measure
that the people were capable to
receive the revelation. In contrast
with the Gnostics, who diminished
the value and the substance of the
faith, Irenaeus speaks about the
“apostolic succession” in terms of
faiths and doctrines publically
transmitted by the Church from
the beginning.
Irenaeus highlighted more
doctrines: about the rule-canon of
the faith, which is necessary for the
interpretation of the Scripture;
about the Eucharist which
authentic witnesses from the
JJESUS CHRIST: a name

beginning (I John: 1: 1; Acts: 8: 35;
13: 23, 33; 19: 4). The “Christ”, the
equivalent of the Hebrew word
Messiah, which it means “the
established in the New Testament, Anointed of God”, it is not an own
included in the first Christian name, but a title which refers to
confession of faith (Philippians: 2: the divine origin and mission of
5-11), for recognizing Jesus of Jesus, especially to His
Nazareth as Messiah, the Son of ministration like priest (Christ
God, the Lord and the Savior: “And appears in the New Testament for
any tongue to confess towards the 529 times from which, for 379 in
glory of God Father, that Jesus the Pauline Epistles). In the Old
Christ is the Lord” (Philippians: 2; Testament, the kings of Israel and
11). The name Christ is associated the hierarchs were submitted to
to the name Kyrios – the Lord the ritual of the anointment with
(Luke: 2: 11), namely for showing sanctified oil, when they received
His unique divine-human the respective positions, and that`s
authority” “Lord is Jesus Christ” why they were called the “anointed
(Philippians: 2: 11). of God” (Zachariah: 4: 14). In a
Jesus, His own name (Matthew: more general sense, the “Messiah-
1: 21, 25; Luke: 1: 31) – which is the Anointed” is the One to Whom
the Greek form of Joshua (Luke: 2: God entrusted the mission to
21) which it means in Hebrew “the liberate the chosen people, and
Lord is the salvation” or “the Whom the Jewish people waited to
Savior” (Isaiah: 61: 11) and in the end of the time (Saint Cyril of
Greek: “the One Who heals” – it is Jerusalem says that, in many
given to Him at His presentation to regards, Joshua Nun was the type
the temple by His mother, Virgin of Jesus Christ – (The Catechesis X,
Mary, according to a divine 11). In his confession from
promise: “She will give birth to a Caesarea, Simon Peter recognized
child and you will call Him Jesus, Messiah-Christ from Nazareth:
for He will save His people from “You are Christ, the Son of the
sins” (Matthew: 1: 21). To living God” (Matthew: 16: 16).
distinguish Him from others with Jesus identifies Himself with “the
the same name it is used a Anointed of the Lord”-Messiah,
geographical indication: Jesus from Whom the Ghost of the Lord
Galilee`s Nazareth (Matthew: 21: anointed to preach the salvation
11; Mark: 1: 9), Jesus of Nazareth (Luke: 4: 18; Acts: 4: 26-27), was
(John: 1: 45; 18: 5, 7; Acts: 2: 22, sent by the synedrium to Pilate
32, 36), or Jesus the Nazarene with the accusation that Himself
(Mark: 1: 24; 10: 47; Luke: 24: 19). pretends to be Messiah and was
Through “this Jesus”, the Apostles crucified as Messiah, “Christ, the
pure and simple indicate the king of Israel” (Mark: 15: 32).
historical Person of the One Who The Christian community just
was their teacher, in their quality from its first days of existence has
of contemporaries, disciples and attributed this name to Jesus from
250
Nazareth, and their confession the identity of Jesus from Nazareth

constituted one of the conditions and the Son of God.
from receiving the Mystery of the The Creed says that “He
Baptism and of the appurtenance descended from heavens and
to Church: “Repent yourselves and embodied Himself from the Holy
each of you to be baptized in the Ghost and from Virgin Mary and
name of Jesus Christ, towards the He made Himself man, for us the
forgiveness of your sins and you people and for our salvation”. Who
will receive the gift of the Holy is This One?
Ghost” (Acts: 2: 38). To that Around the years 27-30 of the
community did not exist the Christian era, Jesus, the son of a
separation between the historical carpenter from Nazareth, in Galilee
Jesus the son of Mary, and Christ, province, wanders through the
the Son of God. Of course, that cities and on the lands of Palestine,
community was always trying to attracting the multitudes of people
translate, for itself and for the ones through His new teaching, through
from outside of it, the sense of His own example, through His
Christ, of Messiah, and that`s why wonders (healings of sick people
a multitude of names were given to and even resurrections from dead).
Jesus Christ, the most frequent This Jesus was born to Bethlehem
and authentic interpretation is the (Micah: 5: 1), a village in South of
one of “Lord” and “Savior”. In fact, Jerusalem - where also David was
“Jesus is the Lord – Kyrios” born – as son of Josef, the
constitutes the oldest Christian protector of Mary. Palestine – the
creed (Romans: 10: 98; I country of the Philistines - situated
Corinthians: 12: 3; II Corinthians: at East of Mediterranean Sea,
4: 4, 14; Colossians: 2: 6; I Peter: today in Israel and in the South of
1: 3; Luke: 23: 42). Lebanon, becomes Roman
The Person, the name and the protectorate after Pompey conquers
acts of Jesus Christ are Jerusalem (63 B.C.). This
fundamental to the Christian protectorate had though the right
Church, for in the center of the to have a king, but this one was
history of the salvation about dependent to the Romans. In the
which the Church bears witness, year of the birth of Jesus (probably
stays Jesus Christ, with His with 1-4 years B.C.) the king of all
incontestable historicity and Jews was Herod the Great, original
messianism. In this sense, the from Idumeea, who ruled during
Christendom is not a non-historical the years 37-4 B.C. At Rome
religion, because the history of governed emperor Octavian, to
Jesus Christ stays at the basis of whom was granted the title of
the Christian faith (Hebrews: 2: 9; Augustus (worthy of divine respect),
3: 1; 6: 20, 7: 22; 10: 19). The since the year 27 B.C. to the year
history of Jesus Christ presented in 14 A.D.
the New Testaments presents two Matthew the Evangelist
major problems: the historicity of mentions Jesse (the Father of
Jesus from Nazareth (Acts: 2; 22), David) in the genealogy of Jesus
of the man Christ Jesus (I Timothy: (Matthew: 1: 5-6). Jesus Himself
2: 5) and His messianism, namely says: “I, Jesus, am the descendant
of David`s family” (Apocalypse: 22: together with the sinful ones. Due
16). Like any Jew, Jesus is to this, Jesus is arrested, being
presented to the Temple and betrayed by Judas His disciple,
accepts the presence of the Roman after the Last Supper with the
colonists in Palestine, to whom He Apostles, when He instituted the
pays taxes. At the beginning of His Mystery of the Eucharist.
public mission, Jesus was baptized Jesus is then judged before the
by prophet John in Jordan River; religious courts from the Temple of
John announced the imminent Jerusalem. These ones determine
coming of Jesus: “I baptize you Pontius Pilate, the imperial
with water towards repentance, but procurator in Judaea between the
the One Who comes after me is years 26 and 36 A.D., to sentence
more powerful than me” (Matthew: Him to death. Jesus is crucified by
3: 11). Romans on cross and dies while at
Surrounded by a group of the temple took place the lambs`
apostles, Jesus teaches a new sacrifice [in that year the Jewish
teaching about the Kingdom of God Passover (Pesah) was celebrated in
which He summarizes it in The the Friday`s evening towards
Sermon from Mountain which starts Saturday]. He is entombed by
with the Blessings. In the same friends and by His relatives. The
time He works wonders, indentifies arresting, the judgment, and the
Himself with the poor ones, crucifixion of Jesus happen
defends the compromised women, towards the year 30. Emperor at
heals sick men, severely criticizes Rome was then Tiberius (14-37).
the religious chiefs of the Jewish The Apostles leave Jerusalem
people, enters in the community of and go back to their places in the
the sinful ones, trespasses some North of the country, in Galilee.
prescriptions of the Law (the They come back immediately to
Sabbath), and openly confronts the Jerusalem for they heard from the
religious political parties. Many women who were taking care of the
people believe that He is a prophet tomb that Jesus rose in the
and even Messiah. Jesus doesn`t morning of the first day of the
want, at the beginning of His week, that He is alive and He
mission, to immediately unveil Who already shew Himself. Truly, the
is Him, and that`s why He asks to resurrected Christ talks face to face
His disciples: “You see, nobody to to the Apostles, whom He wants to
know this” (Matthew: 9: 30). convince of the reality of the
Although, Jesus pretends that resurrection (the case of Thomas).
God is His Father, that he is the The resurrected Jesus sends the
Son of God, that He has the Holy Apostles to preach the Gospel to
Ghost at His disposal, and that he the world`s nations and to baptize
is Lord upon the Law. These them in the name of the Holy
pretensions provoke the opposition Trinity, towards the forgiveness of
of the religious authorities who the sins, giving them for this the
accuse Him of blasphemy. The power of the Holy Ghost. At 40
Pharisees are convinced that Jesus days after resurrection, Jesus
transgresses the Law by eating leaves the disciples and raises
252
Himself to heavens with the Truly are You glorified, the One
resurrected body (See Who have made us partakers to the
GENEALOGY). glory of Your nature above
“Be blind, but, when somebody understanding. Truly unspoken
speaks to you something else except You are, and borderless are the
about Jesus, the One from the things that You are doing and in an
Nation of David, the One from Mary, overwhelming way and untold is
the One Who was truly born and ate Your love for us” (Kallistos the
and drank, Who was truly Patriarch, Heads about Prayer, 40,
persecuted in the time of Pontius in The Romanian Philokalia,
Pilate, Who truly was crucified and volume 8, p. 294).
resurrected Himself from dead in
the sight of the heavenly ones and Bibliography: Eusebius, The
of the earthly ones and of the ones Churchly History, book I, 2, 1-27,
from beneath; Who truly resurrected 3, 1-20, cited translation, p. 5-13;
from dead (…text missing…); Werner Foerster, JESUS, In Kittel
according to the likeness, His Dictionary, cited edition, volume 3,
Father will resurrect also us into p. 284-293; Walter Grundmann,
Christ Jesus, us who believe in CHRISTOS – The Christ –
Him, without Whom we do not have Statements of the New Testament,
the true life” (Saint Ignatius, the in Kittle Dictionary, cited edition,
Epistle towards Tralians, IX, 1-2). volume 9, p. 527-580; Claude
Tremonntant, Lènseignement de
“Blessed are You, the One Who Ieschoua de Nazareth, Editions du
has blessed us into all the churchly seuil, Paris, 1970; Charles-Harold
blessing (Ephesians: 1: 3), into the Dodd, Le fondateur du
Person of our Jesus Christ, into Christianisme, Editions du seuil,
Whom You have lifted us and have Paris, 1972; Louis Bouyer, Le Fils
placed us together with Him into éternel, Editions du Cerf, Paris,
the heavenly ones (Ephesians; 2: 1974; Joachim Jérémias, Jésus et
6), above all the Principality, les paiens, Delachaux et Niestle,
Mastery, Power and Dominion and Neuchâtel-Paris; Robert Schroeder,
above all the name that is named Le Messie de al Biblie, Editeurs de
in this century, either in the future la literature biblique, Braine-
one (Ephesians: 2; 21), making us LÀlleud, Belgique, 1974; Un moine
together-inheritors with Him and de lÈglise dÒrient, Presence du
entirely inheritors of Him, Trinity of Christ, Editions de Chevetogne,
a single God, giving us in a 1960; Veselin Kesich, The Gospel
wonderful manner everything to Image of Christ, St. Vladimir`s
our mastery, the ones from Seminary Press, Crestwood, New
heavens and the ones from earth; York, 1972; Vasile Vasilachi, Jesus
into Jesus Christ, through Whom Christ through the Ages, Carlton
we have bettered us, from the of- Press, New York, 1975; Hans Urs
one-being Word, with His grace, we von Balthasar, Théologie de
the earthmen. Oh, overwhelming l`histoire, Fayard, Paris, 1970; A.
and wonderful love! We make Hamman, La venue du Fils dans
ourselves partakers to Your gift, l`histoire, premiére étape de la
God, in Trinity and Word of God. redemption, in collection “Mysterius
Salutés”, volume 9, Editions du Dionysus the Little in the year 753

Cerf, Paris, 1973, p. 121-154; Ion from the foundation of Rome
Bria, Jesus Christ, Consummated 6 Judaea is governed by a
God and True Man, in “The procurator
Orthodoxy”, XXV (1`973), no. 2, p. 10 The birth of Saul from
218-252; Idem, The Destiny of the Tarsus in Cilicia, from Hebrew
Orthodoxy, Publishing House of the parents (Philippians: 3: 5)
Biblical Institute, 1989, p. 194- 14 (767) The death of
226; V. Mihoc, Jesus Christ like Augustus. Tiberius emperor (14-
Hierarch, according to the Epistle 37) – (Luke: 3: 1).
towards Jews, in “The Orthodoxy”, 26 Pilate the procurator of
2/1983, p. 176-200. Judaea (Matthew: 27: 2; Mark: 15:
1; Luke: 23: 1; John: 18: 28-29)
THE LIFE AND THE 26 Caiaphas hierarch
MINISTRATION OF JESUS CHRIST (Matthew: 26: 3: 57, 65; John: 18:
CHRONOLOGICAL 24; Acts: 4: 6)
LANDMARKS 26/29 John the Baptist
(Approximate dates) preaches and baptizes in Jordan.
Luke: 3: 1-3:
Before Christ
63 Pompey conquers “1 NOW in the fifteenth year of the
Jerusalem in Orient reign of Tiberius Cæsar, Pontius
47 Caesar crossed Palestine Pilate being governor of Judæa, and
37 Herod the Great becomes Herod being tetrarch of Galilee, and
the king of Jews (of Judaea) his brother Philip tetrarch of Ituræa
27 August, Roman emperor and of the region of Trachonitis, and
20-19 The beginning of the Lysanias the tetrarch of Abilene,
building of the temple (John: 2: 2 Annas and Caiaphas being the
20) high priests, the word of God came
7 The census in Judaea (Luke: unto John the son of Zacharias in
2: 12) the wilderness.
4 The birth of Jesus in 3 And he came into all the country
Bethlehem (Matthew: 1: 18-25; 2: about Jordan, preaching the
1; Luke: 2: 1-20). baptism of repentance for the
Jesus is born in the time of remission of sins;”18
Herod the Great, who dies in the 27 The Baptism of Jesus
year 4, which determines that the (Matthew: 3: 3-17; Mark: 1: 9-11;
date of the birth to be established Luke: 3: 21-22; John: 1: 32-34)
before the year 1 of Christian era, 28 John the Baptist in prison.
as Dionysus the Exiguous Jesus begins preaching in Galilee.
determined it in the sixth century. Leaves from Nazareth and settles
4 The death of Herod Himself in Capernaum (Matthew:
4: 12-13)
Anno Domini 29 The beheading of John the
1 The beginning of the
Christian era established by
18
The quotation is taken from King James
Bible (E. l. t.`s n.)
254
Baptist from Herod`s order Mark: 14: 17-24; Luke: 22: 14-38;
(Matthew: 14: 3-12; Mark: 6: 17- John: chapter 13-17) “In the night
29; Luke: 9: 9) He was betrayed” (I Corinthians:
29 The multiplication of the 11: 23-26)
breads at Lake Tiberias (Matthew: The arrest of Jesus (Matthew:
14: 13-21; Mark: 6: 31-44; Luke: 9: 26: 47-56; Mark: 14: 43-52; Luke:
10-17) 22: 47-53; John: 8: 2-11)
The travel in Syria (Matthew: 15: Jesus before the hierarch Anna
21; Mark: 7: 24) and Caiaphas, during the night
The travel to Decapolis, (John: 18: 12-14; 19: 22)
Bathsheba, Caesarea of Philippi, Jesus brought before the
Transjordan (Mark: 7: 31; 8: 22; synedrium (Matthew: 26: 57-66;
Matthew: 16: 13; 19: 1; Mark: 8: Mark: 14: 53-64; Luke: 22: 66-71;
27; 10: 1) 23: 1).
Jesus before Pilate (Matthew:
The Last Days of Jesus. 27: 11-26; Mark: 15: 2-5; Luke:
The Death, the Resurrection 23: 2-7; John: 18: 29-38)
and the Ascent Jesus at Herod (Luke: 23: 8-
30 Jesus seeks refuge “beyond 12)
Jordan” (John: 10: 40-42; 11: 54) The turning back to courtroom:
Jesus visits Bethany where he the sentence to death (Matthew:
resurrects Lazarus (John: 11: 1- 27: 26; Mark: 15: 6-15; Luke: 23:
44) 13-25: John: 19: 1-16)
“Six days before Passover, 30 Jesus dies on the cross,
Jesus came in Bethany, where comes 14th of Nissan, at three
was Lazarus, whom He o`clock in the afternoon. The
resurrected” (John: 12: 1) death of Jesus takes place in the
30 (March – April) the coming year in which the Passover
of Jesus to Jerusalem for the coincides with the Sabbath,
celebration of Passover. John the namely in the Year 30 or 33
Evangelist records three comings (Matthew: 27: 45-5-; Mark: 15: 35-
to Jerusalem for the holyday of 37; Luke: 23: 44-46; John: 1``9:
the Passover: in the year 27-28 25-30)
(John: 2: 13), namely at an Jesus is laid in the tomb, on
interval of 46 years after the Saturday 15th of Nissan, the feast
construction of the Temple (John: of Azyme (Matthew: 27: 57-61;
2: 20); in the year 29 (March – Mark: 15: 47-48; Luke: 23: 50-56;
April) (John: 6: 11-15); and in the John: 19: 38-42)
year 30 The resurrection of Jesus, in
30 Saul at Jerusalem where he the first day of the week. The
attends rabbinic studies with discovery of the empty tomb. The
Gamaliel (Acts: 22: 3) apparitions after the Resurrection
30 The entering in Jerusalem (Matthew: 28; Mark: 16; Luke: 24:
(Matthew: 21: 1-11; Mark: 11: 1, John: 20 and 21)
11; Luke: 19: 28-38; John: 12: 12- The Ascent to heavens at 40
13) days after resurrection (Acts: 1: 1-
The Last Supper with the 11)
disciples (Matthew: 26: 20-29;
After Pentecost 51-52 The second missionary

30 The feast of the Pentecost. trip of Paul (Acts: 15: 40-48; 22).
The Descent of the Holy Ghost Paul in Corinth
over the Apostles (Acts: 2: 1-13) 53-58 The third missionary
The constituting of the first trip of Paul (Acts: 18: 23-21, 35)
Christian community (Acts: 2: 41- 54 Nero becomes emperor (54-
47) 68)
The choosing of the seven 58 The arrest of Paul at the
Hellenic deacons (Acts: 6: 1-7) temple of Jerusalem, during the
34 Apostle Peter in Antioch celebration of the Pentecost (Acts:
36 The departure of Pilate from 21: 19-40; 22: 1-29)
Judaea 60 the transfer of Paul at Rome
36/37 The martyrdom of (Acts: 27; 28: 1-14)
Stephan the deacon. The 61-63 Paul at Rome, under
Christian community goes to military escort (Acts: 28: 15-31)
Jerusalem (Acts: 6: 8-15; 7: 1-60; 62 The stoning of James, “the
8: 1-16) brother of the Lord”
37 The death of Tiberius. 62-63 The liberation of Paul
Caligula emperor (37-41) (Romans: 15: 24)
38 The conversion of Saul nigh 64 The setting in fire of Rome
to Damascus (Acts: 9: 1-19; 22: 5- and the persecution of the
16; 26: 10-18; Galileans: 1: 12-17) Christians
41 Claudius emperor (41-54) 67 The martyrdom of Peter and
43 “For the first time in Paul at Rome
Antioch the disciples were called 68 the death of Nero
Christians” (Acts: 11: 26) 70 Easter; the Roman general
43-44 Paul and Barnabas in Titus conquers Jerusalem and
Antioch of Syria (Acts: 11: 25-26) destroys the Temple
Peter in Samaria (Acts: 8: 9-25) 73 Masada, “the fortress”, falls
44 Peter in jail in Jerusalem in the hands of the Romans. The
(Acts: 12: 1-19) end of the Judaic resistance.
James leads the Christian Johanan Ben Zakkai withdraws to
community from Jerusalem (Acts: Jabne (Jamnia) and reorganize the
21: 18) Judaism around Torah – the Law,
The death of James, the which replaces the Temple from
brother of John Jerusalem
45/49 The first missionary trip 81-96 The persecution of the
of Paul with Barnabas (Acts: 13: Christians under Domitian
4-14, 27) 90 The heresy of Marcion and
49 The apostolic synod from the gnostic currents
Jerusalem which decides the 95 Apostle John writes the
conditions for admitting into Apocalypse in Patmos
Church the converts of pagan 95 The Letter of Pope Clement
origin (Acts: 15: 1-35) towards the Christians from
50 The Jews expelled from Corinth
Rome. The edict of Claudius 100 The death of John of
Ephesus
256
107 The martyrdom of Bishop history is under a permanent

Ignatius of Antioch “criticism” of God, being rebuked in
111 Pliny the Younger tied in an educational sense through His
Bithynia judgments. The judgment is a
115 The edict of Trojan (98- process which begun on the Cross,
117) but which is exercised ever since
154 Polycarp, bishop of the constitution of the Church into
Smyrna history, as prophetic sign and
161/169 The martyrdom of anticipatory reality of the Kingdom
Polycarp of Smyrna of God. The entire Church has this
163-167 The martyrdom of function of “criticism” expressed
Justin at Rome mainly in the college of the
(According to Ion Bria, Jesus Apostles who will judge the world
Christ, Encyclopedic Publishing (Apocalypse: 21: 14).
House, Bucharest, 1991). In a sacramental way the
judgment is manifested in the
JUDGMENT [Greek: krisis, power of tie and untie the sins,
Latin: judicium]: the confrontation power gifted to Peter (Matthew: 16:
of the history and of the man with 18-19), to the apostles (John: 20:
the righteousness of God, at the 23) and to the Church (Matthew:
end of the time, when the entire 18: 18).
world will be brought under the Also, a form of spiritual
supreme authority of God. The judgment is the charisma of the
judgment is the final act of Jesus discernment, of the capacity to
Christ, namely “the end”, when separate the good from the bad
“the Lord will hand over the (Matthew: 25: 32).
Kingdom of God and of the Father, There exists the particular
when He will abolish any reign judgment because everyone bears
(arche), any mastery (exausia) and his burden (Galileans: 5: 4), so that
any power (dynamis)” – (I he has a personal, singular
Corinthians: 15: 24). This responsibility (Galileans: 5: 4).
confrontation has already taken There exists the general, the
place, in a radical mode, on the ultimate judgment, when everybody
Cross: “Now is the judgment (krisis) will present themselves together
of this world, now the master before God to be made “justice” to
(archon) of this world will be them. The judgment belongs to the
thrown outside” (John: 12: 31). The Son (John: 5: 22, 27-30). This
power of the evil is thus jugulated justice is done with kindness and
in an objective way, the devil being mercy:
dispossessed of the authority “The mistakes of all people are
which he had upon the “enslaved” like a handful of sand fallen into the
ones. sea in comparison with the
In fact, the judgment is one of providence and the mercy of God;
the forms in which God exercises and as a spring of water which
His “pedagogy” into history. God flows abundantly cannot be
leads and guides the humanity chocked by a handful of dust, so is
through dogmas, commandments, not defeated the mercy of the Maker
promises and judgments. The by the evilness of the creatures. The
one, who keeps the evil in mind and hearts of the righteous ones. For
prays, is like one who sows into the the Kingdom of God is the virtuous
sea and waits for reaping. Like the living, like the torments are the
flame of the fire cannot be stopped accustoming with the passions”
to go up, like so cannot be impeded (Gregory the Sinaite, Heads in
the prayers of the merciful ones to Acrostic, 38, in The Romanian
go up to heavens” (Isaac the Philokalia, volume 7, p. 102). This
Syrians, Words about Ascesis, permanent conscience of the
LVIII, in The Romanian Philokalia, Judgment is reflected in the virtue
volume X, p. 300). of the humbleness; that`s why the
To some ones, the Judgment ones humble in spirit will not enter
will be an act of blessing and to judgment, for “into His
thanksgiving, to others, it will be humbleness, His judgment was
an act of damnation (Matthew: 25: absolved” (Acts: 8: 32-33).
34-46). But if in this life, the Who the judge is? Ever since
Christian experiences the the time of His life, Jesus is known
Judgment in the moments of like the envoy of God, Who, at the
“forsaking” by God, which have a end of the world, he will restore the
pedagogical purpose, in the other rights of God and will separate the
life, the Judgment will be sensed as good ones from the bad ones: “He
a total void of grace, the whirlpool has the shovel in His hands and He
in infinite spiral of a irrational and will clean His land and He will
impersonal existence. That`s why, gather the wheat in the barn, and
the Judgment in the divine He will burn the chaff with
pedagogy is not a condemnation, unquenchable fire” (Matthew: 3:
but the ultimate “crisis” of an 12). This thing He will do it at the
irresponsible life: “Being therefore second coming, when He will judge
together-workers with Christ we the living and the dead. To judge
urge you to not receive vainly the does not mean though to condemn.
grace of God. For he says: At right At judgment Jesus behave Himself
time I listened to you and in the not only like a judge, but also like a
day of the salvation I helped you: shepherd. He is the Good Shepherd
behold now right time, behold now (John: 10: 1-16), Who comes to
the day of the salvation” (II gather the scattered sheep
Corinthians: 6: 1-2). That`s why, (Matthew: 9: 3; 15: 24), to feed
each one will be judged according them and to lead them to salvation
to his conscience and to his law (Apocalypse: 7: 17; Hebrews: 13:
(John: 6: 45). 20). He wants that no one of them
In the ascetic tradition, a to perish.
special accent was put on the Jesus has His adversary, satan
experience even in this life, as pre- (Matthew: 4: 10), which can
eschatological spiritual state, of the dominate and tyrannize the man,
Judgment of God: “As the first fruit but cannot kill the man. The fight
of the eternal torments is hidden with satan started from here: Jesus
into the souls of the sinners, so the fighting against sufferance and
earnests of the goods work through sicknesses. He often fights with
the Ghost and are gifted in the satan (Luke: 4: 31-37). In the end,
258
satan will be defeated and thrown Ioan Chirvasie, For Whom Sinners
into a situation in which it will be the Church is Praying?, in
terrorized by its own evilness “Theological Studies”, X (1958),
(Luke: 10: 18). no. 9-10, p. 557-568; Constantin
“The Judgment of this world Galeriu, The Godlike Love and the
(John: 3: 19) according to the word General Judgment, in “The
of the Gospel, stays in the lack of Orthodoxy”, XI (1959), no. 2, p.
faith of the impious ones, 179-195; Sebastian Chilea, The
according to the word: “And the Saints at the Judgment of the
one who does not believe has been Sinners, in “Theological Studies”,
already condemned” (John: 3: 18); XXXI (1979), no. 5-10, p. 572-586.
also, in the troubles brought by the
Providence for restriction or
turning back; then in the influence
of the influencing of the good or of
the bad plans, being helped to go
into deed, according to the word:
“The sinners are estranged from
the womb of their mother” (Psalm:
57: 3). The righteous judgment of
God is shown, consequently, for
the betterment through
punishments and according to the
deeds, He punishing some ones,
and having mercy on others, giving
as rewards to some ones the
crowns, and to others the
torments. From among the
punished ones, the first ones are
totally without faith; the second
ones, believers without zeal, and
that`s why they are punished with
love for people. And the ones who
become consummated, either in
virtues, or in sins, they will have
the due rewards (Gregory the
Sinaite, Heads in Acrostic, 40, The
Romanian Philokalia, volume 7, p.
103).
Bibliography: Priest Professor

PhD Academician Dumitru
Stăniloae, The Personal Judgment
after Death, in “The Orthodoxy” VII
(1955), no. 4, p. 532-558; D. Belu,
The Kingdom of God and the
Church, in “Theological Studies”,
VIII (1956), no. 9-10, p. 539-553;
Bibliography: Euchologion,
L LIGHTING: (or the Holy

fourth edition, 1984, p. 40.
Lighting): another name given to

the Baptism (called also the bath of
the second birth) with the meaning
that the ritual of sinking
represents, sacramentally, the
resurrection of the new man,
renewed in the image of the One
Who has created him (cf.
Colossians: 3: 10), or dressed up in
the light of the resurrected Christ:
“As many in Christ you have been
baptized – sunk, in Christi you
have also been dressed up”
(Galileans: 3: 27). Other symbolic
rites from the Baptism reflect this
aspect: the Candlestick which is
held by the godparents at the
Baptism of the child is the symbol
of the Pascal light. The new
baptized one assumes like his own
“Easter” the Easter of Christ,
namely the passing from death to
life, which was prefigured by the
crossing of the Jews through the
Red Sea, namely the Jewish
“Passover”. In the Baptism, the
child becomes “partaker to the
death and to the resurrection of
Christ”.
The baptized child becomes “the
son of the light”, and that`s why he
is received, after sinking, in white
clothes, the symbol of the divine
glory into which he has been
dressed up. The glory if the
vestment of Christ since the
transfiguration (Luke: 9: 29) and
since resurrection. The white fabric
it means that the child has become
a new creature (Galileans: 3: 27;
Romans: 13: 14).
260
reality and a fact of obedience and

love.
KKENOSIS [Greek: depletion,

The conception about kenosis
determined diverse currents of
spirituality. In the philokalic
writings the kenosis is the model of
condition of humbling, of the Christian love and humbleness,
humiliation]: the state of the virtue which the devil detests
“depletion” or “emptying” which the the most, being contrary to the
Son of God assumes in His pride and to the vain glory,
Embodiment, like an act of attitudes which are diabolical by
obedience to God-the Father: “Who, excellence. It is know, for instance,
being in the image of God, not the “Russian kenotism”, an
robbery reckoned Him to be equal ascetical current, which, by
with God, but He disrobed exaggerating the humiliation of the
(ekénosen) Himself, taking an Son in the fact of the embodiment,
image of servant, making Himself it promoted a spirituality based on
alike to the people and being at the annihilation of the personality.
countenance like man, he humbled The kenosis is rather an attitude of
Himself and made Himself obedient condescendence and of obedience,
to death – and even death of the in the image of Christ: “He makes
cross (Philippians: 2: 6-7). God is Himself obedient to the Father,
love which comes down to the state healing thus our own disobedience,
of the man. In the systematical with which he received from us and
theology, the kenosis does not stay like us, and becomes to us the
in the hypostatical union itself, but model of an obedience without
is a consequence of this one. In which there is no salvation” (John
Christ, God Who is love becomes Damascene, About the Orthodox
partaker to the condition of the Faith, III, 1, cited translation, p.
man: of being affected by passions 98).
and being mortal (Hebrews: 2: 9), “But now, when His grace
to give to the man the possibility to flowed over the world through His
pass towards God. According to coming, he did not descend into
Cyril of Alexandria, in His earthquake, not in fire, not in
embodiment, God unveils His fearsome and powerful voice, but
Godhead, to descend to the state of like a smooth rain and like a drop of
the man, taking the countenance of water which drops on earth. And He
a “servant” (diakonos). “The showed Himself speaking to us in
uncontained Word of the Father, another countenance. This
from you, Birth Giver of God, happened when He covered, like a
contained Himself, by embodying treasure, His glory under the cover
Himself”, for thus the Son of God to of the body and he spoke among us
may be identified like the Son of and to us, through the cover that He
Man. He descended Himself by composed to Himself by His will
leaning down the heavens from the bosom of the Virgin and
(katabasis) to show that the Birth Giver of God, Mary, for by
oikonomia of the salvation it is not seeing Him like being from our
an imagination (phantasia), but a nation and speaking Him to us, to
not be us scarred by seeing Him” people shout out: “Blessed is the

(Isaac the Syrian, Word about emperor Who comes into the name
Ascesis, XX, in The Romanian of God. Peace in heavens and glory
Philokalia, volume X, p. 206). into the ones from above” (Luke:
19: 38).
Bibliography: Nadejda On the other hand, the present
Gorodetzky, The Humiliated Christ manifestation of the Kingdom of
in the Modern Russian Thought, God in the person and in the
S.P.C.K., London, 1938; Priest mission of Christ will be crowned
Professor PhD Academician by the full manifestation of God
Dumitru Stăniloae, The Orthodox before a humanity which will also
Dogmatic Theology, volume 2, p. be changed. This ultimate and
64-76. eternal kingdom belongs to Him, for
it is preceded by the resurrection
KINGDOM OF GOD [Greek: and by the judgment of everybody,
basileia]: a main theme in the when He will separate the good
theology of the New Testament. ones from the bad ones like the
Jesus spoke about the kingdom in shepherd separated the sheep from
parables (Luke: 14: 15-24) and the goats. He will take in His
taught the Apostles to pray: “Your bosom the ones which are His, to
Kingdom come”. In a prayer from whom He will give the blessing of
the second century, the Christians the Father. The other ones will be
pray: “For Your is the kingdom, the destined to an existence lacked of
power and the glory. Amen”. The the love and the glory of God.
kingdom is the ultimate target of The teaching about the
the Christian life: “Search rather Kingdom of God (basileia) is very
the kingdom of God, and all the important for it shows that the
other will be added to you” (Luke: world and the history are not
12: 31). realities closed into themselves,
On one hand, “the Kingdom of but they have a future, for they
God is nigh” (Mark: 1: 15), for in stay under the sovereign power of
Jesus is already accomplished the God. Of course, the man will die
messianic waiting of the Jew and the created world will perish.
people. Many of them believed that The Christian knows that he does
the “Kingdom of God” will not have here “a staying city”
immediately show itself” (Luke: 19: (Hebrews: 11: 16), but he expects
11). Jesus presents Himself as the the heavenly motherland (Hebrews:
King-shepherd, the Son of David, 11: 16), the Jerusalem from above.
Who leads the people towards the But there is a heavenly dimension
Kingdom of God. The Christians of the life which must not be
have already discovered the forgotten. Everybody will die, but
Kingdom of God in Jesus Christ, everybody will resurrect and will be
born in Bethlehem, from the tribe transformed according to the image
of David. At the solemn entrance in of the resurrected Christ. (I
Jerusalem, though humble and Thessalonias: 4: 13-17). Then, the
pacificator, He identifies Himself Kingdom does not belong to us, but
with the messianic king. The it belongs to God. The day of the
262
future resurrection is “the day of any notion, attribute or symbol:

the Lord” when God will give His Holy, Holy, Holy are you Lord, our
blessings to all the nations of the God, the One Who are at the height
world. Everything that Jesus has of the untold consummations and
promised on earth, He has the depth of the not-followed
prepared and will give at His mysteries” (The Akatistos of the
manifestation in glory. The entire Holy Trinity, oikos 1). The
earth will be inherited by the gentle personality of God remains
and by the meek ones in heart who shrouded even in His acts of
followed to Christ. In the unveiling, and that’s why one can
preparation of the Christian for the say “no one has ever seen God”
judgment of Christ, his present life (John: 1: 18).
is essential, for it determines the There are two general ways or
eternal destiny. The kingdom modes of knowing:
makes sense only to the one who a) The cataphatic or affirmative
believes and hopes in God. (see way (see CATAPHATISM), which
JUDGMENT) indicates what God is in report
with the created and seen realities,
Bibliography: Ion Bria, The taken as His symbol. God is
Faith that We Confess, Publishing therefore known from His presence
House of the Biblical Institute, and acts in creation, being
Bucharest, 1987, p. 176-200; G. attributed to Him the
Limouris, ed., Church – Kingdom – characteristics of the creation.
World. The Church as Mystery and Three activities of God can be
Sign, WCC, Geneva, 1986; Ioan identified following this way: a
Mircea, The Kingdom of Christ Of creator one, the world bearing an
Thousands of Years (Apocalypse: evident witness that God “is the
20: 1-15), in “The Orthodoxy”, no. creator of the heavens and of the
1/1984, p. 29-58. earth”; a providential one, which is
expressed in the natural law
KNOWLEDGE [Greek: gnosis, inscribed in the rationality of the
Latin: co+gnoscere], as spiritual man as also in the written law,
noticing or perception of the truth which God uses freely for raising
of God unveiled in His embodied the man up from the seen and
Word. The possibility of the temporal ones to the unseen and
knowledge stays in the fact that of eternal ones; and one of judgment,
the revealing of God as personal because God “accommodates”
being and in the capacity of the Himself, namely he helps,
man to enter in dialogue with God. intervenes and rebukes, both
Nevertheless, the theology has through words and events.
always recognized the limited b) The apophatic or negative
character of the knowledge about way (see APOPHATISM), which
God and of the knowledge of the tries to show what God is not in
person in general. Albeit it is the report with the creatures, by taking
object of the spiritual experience, as symbol the uncreated realities -
the presence of God, as in fact of the intelligible ones. On this way
any other person, cannot be God is known not from His creation
defined and limited, being above or from His works into world, but
from the unmediated experience of Ghost. In general, the Protestant

His ineffable presence, this theology refuses to accept the
presence being accessible to the mystical – spiritual – experience as
men and exceeding the created “theological place”.
attributes. “But what it means the entry of
While the cataphatic way is Moses in to darkness and in the
knowledge through intellectual sight of God into this darkness?
reflection, analytical and For what he tells now it seems
successive, being limited to the somehow contrary to the first
laws of the causality, the apophatic showing of God. For then, God
way is an experimental knowledge showed Himself into light, and
the subject standing in the front of now, into darkness. But neither
God and having the experience of this thing I reckon it as deviating
His presence. It is an act of direct from the line of the ones
contemplation, through ascesis interpreted by us according to their
and prayer, in which the “nous”, highest meaning. Because the word
namely the noetic organ, reaches at teaches us through these ones that
an evidence without contradictions, the knowledge of the righteous
knowing an antinomic unity of the faith it is shown for the first time
mystery of God. The symbol of this into light to the ones who receive it.
negative or mystical knowledge is Because what is reckoned as
the light of Tabor. Of course, the contrary to the right faith it is
apophatic way must not be darkness; and the banishing of the
understood as a simple negative darkness it is made through the
intellectual knowledge, or an impartation with the light. But
intellectual denial of the properties advancing the mind, and by taking
attributed to God, but it wants to increasingly perfect heed, reaching
say that the relation with God at the understanding of the true
presupposes an existential mode of knowledge, the more they come
knowledge, which escapes to the closer to the light (contemplation),
rational definition. The patristic the more he sees that the godlike
theology insisted to save the nature is impossible to be seen
apophatism of the being and of the (impossible to be contemplated;
person of God, and that`s why it impossible to be understood),
rejected the conception of advances unceasingly towards the
Eunomius (an Arian bishop of ones from inside, penetrating
Cyzicus), who pretended that he through the much striving, to what
knows God as he knows himself, is impossible to be seen and
by applying to God the categories impossible to be understood, there
of the human knowledge. he sees God. For in this consists
The mystical knowledge was the true knowledge of the sought
ignored by the Protestant One; that to know Him lays just in
reformers, as it would reduce the the fact of not-knowing Him. For
value of the Embodiment, and so of the sought One is above any
the knowledge through the knowledge, surrounded from all
external witness of the Bible and quarters by His infinite, as by
the internal one, through the Holy darkness. That`s why also the wise
264
John says, reaching at this bright

darkness, that “Nobody has ever
seen God” (John: 1: 18). Because
knowing the godlike being is
unreachable not only to the people,
but also to the entire nature
thought with the mind (intelligible)”
(Gregory of Nyssa, The Life of
Moses, Romanian translation, p.
72-73).
Bibliography: V. Lossky, Le
problem de la “Vision face á face” et
la tradition patristique de Byzance,
In “Studia Patristica”, 2 (1957), p.
512-537; I. Bria, The Knowledge of
God According to Saint Maximos the
Confessor, in “Theological Studies”,
IX (1957), no. 5-6, p. 310-325; P.
Evdokimov, La connaissance de
Dieu selon l atradition orientale,
Edition Xavier Mappus, Lyon,
1967; Christos Yannaras, De
làbsence et de lìnconnaissance de
Dieu, Les Editions du Cerf, Paris,
1971, the chapter about
apophatism, p. 104-121.
KOINONIA (see COMMUNION)

(may be withing the missing texts)
(E. l. t.`s n.)
KYRION (see JESUS CHRIST)

(may be withing the missing texts)
(E. l. t.`s n.)
versa: “For the Law was our guide
LLAW [Greek: nomos, Latin: lex:

towards Christ, for we better
ourselves through faith” (Galileans:
3: 24). It has the function of a
“pedagogue”, in the sense of guide,
norm, law, instruction, verdict]: in but it does not save us. It gave the
the Old Testament, the law (Torah) sense of the sin, of the culpability,
is the commandment given to the but did not bring the salvation,
man by God, like norm of the good which is the grace of God given into
and of the liberty (Exodus: 20). IN Jesus Christ (Romans: 3: 24).
the New Testament, Jesus Christ, That`s why the Christians are not
by exercising His authority of admitted into the Church
teacher-prophet, without “according to the Law, but
abolishing this Old Law (Matthew: according to the grace, through
3: 15), He institutes the New Law faith”. The Old Law indicates the
which is concentrated in the “new report between God and man, but
commandment”: “Let you love each does not make the passing between
other. Like I have loved you, so to God and men, which is a Pascal
be you loving each other” (john: 13: and personal act, the act of the
34). The Law of the Old Testament, embodied God, the mediator one
especially like it was presented in (Galileans: 3: 20).
the religion and in the moral of the The Law of the New Testament
Pharisees and of the scholars, it is is the “Gospel of Christ, the Son of
not though the criterion of the God” (Mark: 1: 1), “The good news”.
entrance gate in Christendom. If Unlike the Old Law which has a
the Law was give through pedagogical function, The Gospel is
prophets, the grace and the truth a law of the grace which gifts the
were given through Jesus Christ power of the liberty and of the
(John: 1: 17). Jesus speaks about redemption, of the liberty, of the
the inhuman burden and about the joy and of the promises. Thus, the
unbearable yoke of the Law, as it entrance gate in the Christian
was being interpreted during His morals is the freedom of the grace,
time: “Come to Me you all the ones and not the constraint of the law
tired and burdened and I will rest and of the punishment. The faith is
you… For My yoke is good and My an act of obedience into freedom,
burden is light” (Matthew: 11: 28- and not the observation of the law
30). Besides, John the Baptist from obedience. The Christians are
recognizes the moral impossibility admitted into the Church through
of fulfilling the Old Law according grace, grace which is the gift and
to its letter, and that`s why the the environment of the personal
only ethical attitude which imposes liberty.
itself as a conclusion of the Old Maximos the Confessor
Testament is the “repentance”; formulated the teaching about “the
“Repent for the kingdom of heavens three laws”: the natural one, which
is at hand” (Matthew: 3: 2). urges to a “rational” life through
To Apostle Paul, the law is the the natural affinity and solidarity
instrument of God, and not vice- among people; the written one,
266
which promotes the equality and community. The laymen do not

the justice among people through have liturgical functions and do not
the force of the law and the fear of participate to the leadership of the
punishments; the one of the grace, Church. Although, the laymen have
which teaches us to love others “in an important role in the mission of
a godlike way”, namely to apply to the Church and they can, in case
other the oikonomia which God has of necessity – deadly danger, to
applied to us. The divine pedagogy baptize a not-baptized child, in a
thus is exercised through nature, valid mode.
through law and through Ghost,
according to the course of the LEON THE GREAT: bishop of
history of the salvation (Saint Rome between the years 440-461.
Maximos the Confessor, Answers He is the first one speaking about
towards Thalassius, 19, and 64, in the primate of the Roman Church,
The Romanian Philokalia, volume making the connection between the
3, p. 58-59, 410-413). He says that position of Peter (“You are Peter” –
in these three laws there is the Matthew: 16: 1) and the office of
whole treasure of the Christendom. the bishop of Rome. His work, the
Thus, the written law is Tome about the doctrine of the
recuperated, with its true sense, in person of Christ, against the
the New Testament: “Holy are You, Monophysitism, was rejected by
Lord, our God, the One Who the synod of Ephesus in 449, but
showed the Maccabees unmoved to accepted by the synod from
death in the parental faith and Chalcedon in 451. He sustains that
traditions, and Your Church from Christ has a full divine nature and
under the Law, like a bride until a full human nature, without
the coming of Your beloved having a divided person. Leon
bridegroom, You have guard it convinced Attila the Hun to leave
whole” (The Akathistos of the Holy Rome in 452 and to save Rome
Trinity, in Ceaslov, second edition, after being conquered by the
1973, p. 250). Vandals in 455.
LAYMEN = or laity, are all the Bibliography: Henry Chadwick,

ones who belong to the people The Early Church, Penguin Books,
(laos) of God, through the 1977, p. 201-205 and 243-245;
Mysteries of the Baptism and of the The Universal Churchly History,
Eucharist. At the beginning, the volume I (1-1054), Publishing
laymen and the clergy formed a House of the Biblical Institute,
whole, namely the people which Bucharest, 1975, p. 221-227.
God has earned to Himself (I Peter:
2: 9). Later on, under sociological LITHIA: religious service of
influences there has been made a blessing the breads and of the
difference between laity and clergy offerings (wheat, oil and wine),
– the last ones have received brought by the believers,
through the special mystery of the introduced by a prayer of invoking
Ordination, the mission of the mercy of God, the much
preaching the Gospel, of blessing merciful One. It is officiated in the
the people and of shepherding a middle of the Church (or on the
porch, in monasteries) at the compared with the sanctification

closing of the Saturday evening and the receiving of the Holy
Vespers, but especially in Impartation. Although the Lithia is
connection with the vigil which an indication that the elements of
precedes the celebration of the the human existence, the fruits of
church`s patron and the great the earth and – by extension – the
churchly holydays. The first part is entire creation, are recognized and
composed from prayers imploring received as a “gift”; that`s why, the
the divine mercy, invoking the entire cult has an Eucharistic
names of the ones who form the character, of thanksgiving. The
“community of the saints”, blessing of the breads is the first
including the local saints. After he stage of elevation of the created
does the remembrance of the ones ones towards the sacramental
who have brought and for whom plan, according to the order that
have been brought the offerings, the created ones are blessed, the
the living ones, the priest utter the blessed ones are sanctified, and
“ecfonis” (the final part of the the sanctified one are imparted.
churchly song) (Psalm: 64: 6): The prayer of blessing is
“Hear us, God, our Savior, the hope preceded by the troparion: “Birth
of all the edges of the earth and of Giver of God, You Virgin, rejoice
the ones who are far away on sea Yourself, the One Who is full of gift,
and, You Merciful Master, be us Mary, the Lord is with You. Blessed
merciful, towards our sins and are You among women and blessed
have mercy on us”. is the fruit of Your womb, for You
The second part consists in have given birth to the Comforter of
blessing the bread, the wheat, the our souls” and followed by the
oil and the wine, which symbolize verse from the Psalm: 33: 10: “The
the basic elements of the human rich become poor and hungered,
physical existence. It is important and the ones who search for the
to emphasize that in the prayer of Lord will not be lacked of all the
blessing it is remembered the good”. At the end is done the
multiplying and the broken of the sharing of the breads and the
breads by Jesus, for satisfying the anointment with the blessed oil.
need of food of the multitudes The Lithia remains one of the most
which were listening to Him and popular Orthodox religious
following Him (Matthew: 14: 14- services, at which the present ones
21): “Lord Jesus Christ, our God, fully participate. This is for the
Who blessed the five breads into invocated God is a God full of
wilderness and you satisfied with humanity and Who takes care of
them the five thousands men , the physical existence, of the food
Yourself bless also this breads, and of the drink of His people, not
wine and oil and multiply them in only of the Church, but also of the
this saint place, in this country world in its wholeness: “Have
and in all Your world”. Not being mercy, for us, also on Your
here about the instituting of the world”… “Multiply them… in all
Eucharist, the blessing and the Your world”.
sharing of the breads cannot be
268
Bibliography: Liturgy Book, the aspect of sacrifice of the liturgy

Publishing House of the Biblical (Hebrews: 13: 15). The liturgy is the
Institute, Bucharest, 1980; Lithia, cult from the temple, where “any
p. 39-47. priest celebrates each day”
LITURGY [Greek: leitourgia, (Hebrews: 10: 11; Luke: 1: 23) and
Latin: ministerium, officium = any service with religious character
public service or action, sacerdotal is done. Thus, the disciples were
office at the temple]: in the current “celebrating” to the Lord (Acts: 13:
vocabulary, the Liturgy has a 2), Apostle Paul is called
restricted signification, a precise “celebrant” of Christ 9Romans: 15:
one, designating the religious 16), and the angels are “celebrant
service of the Eucharistic ghosts” (Hebrews: 1: 14). The
celebration of the divine office of Orthodox Tradition – which is a
the Mystery of the Impartation. At great measure is identified with the
origin, the notion had a more preservation of the liturgical cult –
comprising sense and referred not has transmitted to us besides the
only to the cult which the Church post-apostolic witnesses about the
brought in common, publically, in practice of the liturgy: the Didache
the praying place, through an of Saint Justin the Martyr; The
ensemble of rites, words, symbols Apostolic Tradition of Hippolytus –
and ritual gestures, but also to any III century; The Apostolic
service for the community, Constitutions – IV century, of
according to its needs. The collect Syrian origin; the Evhologia of
for helping the saints is called “the Serapion – IV century, of
celebration of this offering” (II Alexandrine origin, and Liturgies of
Corinthians: 8: 19). Thus, all the Byzantine type (of the saints John
Christians are celebrants (leitourgi) Chrysostom and Basil the Great),
of God” (Romans: 13: 6). Besides, of Syrian type (The Liturgy of Saint
the word derivates from ergon – Jacob – IV-V centuries), of
function, work – and laos – people. Alexandrine type (the Liturgy of
In a restricted sense, the liturgical Saint Mark). In Orient had a great
cult is synonymous to the public importance the commentaries to
prayer, in common, organized the liturgies or to some liturgical
under the responsibility of the texts (Dionysus the Aeropagite,
Church and differs from the Maximos the Confessor, Ephraem
individual cult or the particular the Syrian, Nicholas Cabasila,
prayer. Here we are going to refer Simeon of Thessaloniki, Gherman
ourselves to the Eucharistic Liturgy. of Constantinople).
Essential indications about the The liturgy is part from the
signification of the public cult and Byzantine or of Constantinople rite,
about practicing the Eucharistic which is one of the liturgical rites
Liturgy can already be found in the practiced in East, together with the
New Testament. For instance, the Asian rite from Pont, and the
connection between the celebration Syrian and the Egyptian ones.
of the Eucharist and the preaching Starting already with the fourth
of the Gospel (I Corinthians: 11: century in parallel to the forming of
26), between Eucharist and the the great centers and Christian
Church (I Corinthians: 10: 17), and metropolis, (Antioch, Alexandria,
Rome, Jerusalem, Caesarea of a year. There are witnesses which

Cappadocia, Nicaea, and Edessa), attest not only the authenticity of
one can observe the constituting of the Liturgy of Saint Basil, but also
some particular liturgical rites, the fact that it was in use in the
which preserve in common the fourth century in the whole Orient
basic elements of the Liturgy, as and even at Constantinople. In
would be the Eucharistic what regards the Liturgy of the
anaphora. The most known now sanctified before Gifts, it is
are two liturgical families: for celebrated (of 15-18 times a year)
Orient, the liturgies from Antioch only during the Great Fasting
and Alexandria, and for Occident, period, which according to the
the Roman liturgy and the Orthodox spirituality constitutes a
“Gallican” one. Characteristic to period of repentance, therefore a
this époque, in both parts of the non-liturgical one. The Gifts have
universal Church, there is a great been sanctified in a precedent
diversity of liturgical rites. liturgical Sunday, being in reality a
On the basis of the principle of Vespers religious service, followed
the diversity, since the organizing by impartation.
of the great Oriental patriarchates To Nicholas Cabasila, the
(Constantinople, Alexandria, Liturgy is not something else but a
Antioch and Jerusalem), in the symbolic representation of the
fourth century, these ones imposed oikonomia of the work of Christ, for
their local, particular rite. making possible the real
The Byzantine rite which in fact participation to the fruits of His
derives from the rite of Antioch and sacrifice (The Explanation of the
from the one of Caesarea, Godlike Liturgy I, 6). The liturgical
established itself in the three assembly relives all the moments
classical Liturgies: the one of Saint from the redeemer life and work of
Chrysostom, the one of Saint Basil Jesus. All the dimension of the
the Great and the Liturgy of the oikonomia of the salvation from the
sanctified before Gifts. In the past, committed once for all
present text of these Liturgies, (Hebrews: 9: 12); welcoming to
which have the same structure, Christ Who comes and gives like
some of the rites and prayers are ‘food” to the believers; the waiting
relatively recent, but they haven`t for the return of the One Who sits
change the general plan of the throne of the glory. The
crystallized in the fourth century. liturgical community is transformed
The Liturgy of Saint John through Eucharist in
Chrysostom, which derives from eschatological community: “Take
the type of Antioch, has become heed, Lord, from Your holy dwelling
from the VIII century, the usual place and from the chair of Your
Liturgy of the Byzantine Church, kingdom and come to sanctify us,
being shorter than the one of Saint the One Who sits above together
Basil the Great, of which differs with the Father, and here, in an
only through the text of the prayers unseen way, You are together with
of the Eucharistic anaphora and us”. The entire theology of the
which is celebrated only ten times Liturgy stays on the principle that
270
there is no sanctification without the catechumens, who did not have

sacrifice: “For them I sanctify the permission to assist to the
(sacrifice) Myself, for they also be second part, reserved to the
enshrined through the truth” baptized ones.
(John: 17: 19). The Liturgy of the believers
Besides the ritual of preparing starts with the prayer for the
the offerings (the proscomidy), baptized ones, followed by the
which has become a ritual in itself, “cherubic” hymn, during which is
the Liturgy comprises two main done the transfer of the gifts from
parts: the Liturgy of the the vessel for proscomidy on the
catechumens, which, having in its altar`s table. With the kiss of the
center the biblical readings and the peace and the confession of the
homily (the liturgy of the word), Symbol of faith (inserted in the
constitute the kerugmatik or Liturgy even since the fifth century,
missionary part, being destined to during the Monophysitism
“all nations” (Luke: 24: 47), controversy), is introduced the
especially to the ones who are Eucharistic anaphora or the
preparing themselves for Baptism; bringing of the sacrifice, which
and the Liturgy of the believers or comprises: the preface – “Let`s
the Eucharistic Synaxis,, namely have the hearts above” -, the
the sacramental part, which is a prayer of thanksgiving, the
common religious service of the “Trisagion” hymn, the instituting
liturgical people – celebrants and words, the anamnesis, the bringing
believers -, taking the shape of a forth, the invocation of the Holy
together-celebration and together- Ghost (the epiclesis), the
impartation. consecration or the sanctification
The Liturgy opens with the of the gifts, the mediations or the
Trinitarian doxology and the great diptychs (to the Virgin Mary, to the
litany, namely a series of prayers saints, and to all the dead and the
accompanied by the uttering of the living ones), the end of the
name of Jesus – “Lord have mercy” Eucharistic canon. The Lord`s
-, after which follow three litanies Prayer, the adoration prayer, “The
which end with the three Holies of the Holies”, “One Saint”
antiphons: “My soul, bless the (Philippians: 2: 10), the lifting up
Lord…”, “One-Begotten Son…”, and and the breaking of the Holy Lamb
“The Blessings”. The Liturgy itself (symbolized by the special bread),
of the catechumens comprises: the the mixing of the warmth (zeon) –
procession of the deacon and of the all of these are part from the rite of
celebrants with the Gospel (the the preparation for impartation,
bishop enters in the altar, in this first of the celebrants, and then of
moment), the threefold hymn “Holy the believers. After the moving of
God”, which is sung as a prelude to the chalice and of the disk to vessel
biblical readings – the pericope for proscomidy, is done the end of
from the Apostle and the one from the liturgy through the prayer of
the Gospel, which are commented the pulpit, the final blessing, the
and explained into the homily. This distribution of the blessed bread
part ends with the prayer for the (antidoron) and the sending of the
entire Church and especially for believers into the world, in the
name of the Lord: “Let`s go out in him; the One Who gives
peace into the name of the Lord”. understanding and wisdom to the
The Orthodox liturgy has a one who asks for it, and do not
profound mystagogical and overlook the ones who mistakes, but
ecclesiastical character. You put the repentance towards
The liturgy is not a simple salvation; Who have made us
emotional and esthetic frame, and worthy, the humble and the
neither only the culminant unworthy servants of Yours, in this
ceremonial aspect of the Eucharist, hour, to stay before the glory of
but is the great restitution and Your saint sacrificial place and to
symbolic representation of the bring to You the due worshipping
oikonomia of the salvation. Itself and extolling; Yourself Master,
prepares and affirms what happens accept also from our mouths, of the
into Eucharist, as a cultic sinner ones, the threefold-holy song
expression of the content of the and visit us into Your goodness.
dogma. The liturgy is the Church Forgive us the whole willingly and
itself in its act of common unwillingly mistake; sanctify our
thanksgiving. The entire body – souls and our bodies and give us to
celebrants and believers – serve You with piousness in all the
participate to the bringing of the days of our life. For the prayers of
gifts, to the invoking prayer, to the the Most Holy Birth Giver of God
impartation with the Holy and of all the saints who from ever
Mysteries. The Orthodoxy does not well pleased You” (The Liturgy,
know “private liturgies”, but instead Prayer at the song “Holy God”).
knows the “cosmic liturgy”,
teaching developed by Saint Bibliography: Nicholas
Maximos the Confessor, about the Cabasila, Explication de la divine
state of celebration into which liturgie, translation and notes by
there is the transfigured and Sévérien Salaaville, second edition,
recapitulated cosmos into the Editions du Cerf, Paris, 1967; A.
resurrected Christ. The creation Hamman, Prières the premiers
disfigured by sin becomes through Chrètiens, Arthême Fayard, Paris,
the restitution of the resurrected 1952; P. Vintilescu, The Explained
Christ into Eucharist, a liturgical Liturgy Book, Bucharest, 1972;
cosmos, which celebrates Maxime Kovalevsky, Retrouver la
continuously. source oubliée, Editions Presence
“You Holy God, Who rest Orthodoxe, Paris, 1984; D.
Yourself into saints, the One Who Colotelo, The Liturgical Movement in
with threefold saint voice are the Occidental Christendom, in
praised by seraphim and glorified “Theological Studies” no. 1-2, and
by cherubims and worshipped by 3-4 / 1985; I. H. Dalmais,
all the heavenly power; the One Théologie de lÈglise et mystère
Who from nothingness to existence liturgique dans la Mystagogie de Sf.
have been brought everything; the Maxime le Confessour, in Studia
One Who built the man in Your Patristica XIII, 2(1975), p. 145-153;
image and in Your likeness and H. Urs von Balthasar, Liturgie
with all Your grace have adorned cosmique: Maxime le Confesseur,
272
Paris, 1947; H. Dalmais, The Himself called it, namely the

Eastern Liturgies, New York, descent of the Holy Ghost upon the
Haawthorn, 1960; R. Boprnaert, Apostles and the bringing of the
Les commentaries byzantins de la nations to God and their partaking
divine liturgie du VII-e au XV-e with Him.
siècle, Archives de lÒrient Thus, the whole religious
Chrétien 9, Paris, Institute français service is like a unitary course of
dètudes byzantines, 1966; history (a holy history) which
Gheorghe Drăgulin, The preserves to the end the harmony
Ecclesiology of the Aeropagite`s and the wholeness, so that each
Treaties and Its Importance for the thing committed or uttered bring
Contemporary Ecumenism (doctoral its fulfillment part to the whole of
thesis), in “Theological Studies”, the service. For instance, the
XXXI (1979), no. 1-4, the second antiphonic psalms, which are sung
part,: The Lirutgy – the Church from at the beginning of the Liturgy
the Aeropagite`s Writing, p. 108- imagine the first step of the
191; Grigore Băbuș, The Lirutgical oikonomia of Christ; and the
Languages, in “The Voice of the following ones, namely the readings
Church” XIV (1955), no. 5-6, p. from the Scripture and the others,
360-376; Idem, The Agape and the imagine the second step.
Liturgy, in “Theological Studies” VI It was said, of course, that
(1954), no. 7-8, p. 458-472; other would be the meaning of the
LÈglise dans la liturgie (conference songs and of the readings from the
Saint Serge – 1979), Editions Holy Scripture: namely they would
Liturgique, Rome, 1980, editées rsv be means for cleaning and
A. m. Triacca et A. Pistola. preparation before receiving the
Holy Mysteries. But nothing stays
LITURGY – Symbolism: “I have against of being able to do both
said before that the mystery of the things, namely on one hand to
oikonomia of Christ is symbolized sanctify the believers, and on the
by the sacrifice of the Holy Liturgy other hand to symbolize the
itself. But it is also symbolized by oikonomia of Christ. As the clothes
what is uttered and what is done fulfill in the first place the need for
both before and after Sacrifice. clothing, covering the body, but
Namely, the Sacrifice announced through the way in which they are
the death, the resurrection and the tailored they show also the
ascent of the Lord, for the honored occupation, the kind of life and the
gifts are transformed in the godlike rank of the ones who wear them, so
Body itself, with which He is also here. One understands that,
resurrected and ascended to because the songs and the
heavens; the ones from before readings are, generally, godlike
Sacrifice imagine what happened scriptures and words instilled by
before the death of the Lord, God, they sanctify the ones who
namely the embodiment, the read and sing them; but because
preaching and the perfect showing they have been chosen and ordered
into the world; and the ones from in a certain manner, they have also
after Sacrifice remind “the promise the other meaning, namely they
of the Father”, like the Lord
imagine the coming and the living how the one who wants to be a true
of Christ into the world. Christian must banish him.
The same thing is not only with That`s being the way things are,
the songs and with the readings, let`s observe with the sight the
but also with the holy ceremonies: entire Liturgy, part by part, to see
each of them is committed having how it comprises in itself the image
in view certain need, but in the of the oikonomia of Christ”.
same time symbolizes something (Nicholas Cabasila, The
from the deeds, from the works or Interpretation of the Godlike Liturgy,
from the passions of Christ. Let`s chapter XVI, cited translation and
take for example, the entering with edition, p. 53-54).
the Holy Gospel into the altar or
the entering with the holy gifts. LOGOS [Greek: logos, Latin:
Each one of these is committed verbum = word, rationality, verb]:
with a practical purpose: the first Logos is the name of the Word of
one for reading the Gospel, and the God. The second person of the Holy
second one for being committed the Trinity, Who embodied Himself in
sacrifice. But both of them imagine the man Jesus from Nazareth: “The
the exit or the showing into the Word (Logos) made Himself body”
world of Christ: one imagines the (John: 1: 14). It is a name used
showing, still not full and unclear, with predilection by Saint John (in
from the beginning, and the other Gospel, in the Epistle I and in the
one, the full and consummated Apocalypse). Through the eternal
one. Logos, One from the Trinity,
Even more, among the ones everything has been created,
committed during the Holy Liturgy through the embodied Logos, all of
there are even some things which them have been redeemed. The
do not correspond to any need, but first Christian theologians (Justin,
they have only a symbolic purpose. 100-165) taught that traces of the
So is the shape of a spear of the Logos the divine rationality could
sacrificial knife, the stabbing of the be found also at the Hellenistic
wafer and the imprinting of the philosophers and at the Hebrew
cross on it, as also the pouring of wise men -, the ones from outside
the warm water in the holy Gifts. the Church.
Besides also in other holy religious The notion of “Logos” is already
services we find many of them. known in the not-Christian
Thus, in the order of the Baptism, Alexandrine philosophy, from
the ones who want to be baptized where it has been taken by the
they must take their shoes off, to biblical authors (Saint John), by
undress themselves and by facing apologists and churchly writers
westwise to stretch their hands from later. According to the
and to blow. These ones and other principle that “heresy receives its
like these do not correspond to any weapons from the secular
need in committing the mystery, philosophy” (Tertulian, De
but teach the baptized one the praescriptione Haereticorum, VII, 2),
hatred and the disgust which he this linguistic loan, doesn`t mean
must feel towards the evil one and an assimilation of the philosophical
274
content. In the Christian theology, creation. The order of the creation

the word Logos has two major is highlighted more by the order of
meanings: the biblical Revelation. Into
a) The rationality of the divine creation, the rationalities combine
sense which subsists in creatures themselves and ramify into a
as support of their existence and complex and continuous mode. The
as personal, intelligible and amplitude, the multiplicity and the
dynamic principle; and differentiation of these
b) The hypostatical Word, the combinations cannot be deciphered
second Person of the Holy Trinity. without God. The man himself is
The classic patristic theology present in this complex universe of
(especially of the Saint Maximos the rationalities and he develops
the Confessor) speaks widely about himself in this “rational” dialogue
logoi, namely the general in which God and the creation are.
rationalities of the world, which The man enters in this dialogue
preexist in God, through which He with the particularity of his
communicate, since He creates the answer, which is decisively in the
world with the sense of its development of the world,
existence. These images or divine according to its general rationality.
patterns become sensitive and are Combating the theory of Origen,
manifested at the concrete level of who, by following the Platonism,
the things and of the individual proposes the most radical
entities. They are the reflection of detaching from the world for in this
the rationality of God, which is way the man to return to the
manifested in words and events, preexistent unity of the creation,
and constitutes the rational Maximos the Confessor emphasizes
support of the creation. Even more, the necessity and the importance of
they fortify the realities in their the creation in the spiritual
concrete existence, giving them a “climbing” towards God. Thus,
plenitude of the existence. They preserving his personal identity,
exercise a power of attraction and with his specific gift and in his
of movement towards God. particular situation, the man is in
Through “logoi” God preserves the a universal communion with the
memory and the rationality of the infinite forms of manifestation of
creation. In this sense, the world is the love of God. In this complexity,
not only sensitive, but also God asks from everyone an answer
intelligible. The science is possible which to put in value the divine
just because the world has its love in the concrete situation of
rationality in the virtue of these man`s life. The personal answer is
“logoi”. decisive, for it shows also the
The Logos is incorporated both direction in which the man will
in creation – the natural revelation contribute to the development of
-, and in words, in the Holy the things which exist, on the basis
Scripture, under the form of a great of their rationalities. It is a
diversity of “rationalities”. The unifying, a normative and a
Logos is more transparent in the formative answer. All the parts of
Bible as written Revelation (words, the creation converge, move, come
images, and events), than into close and communicate between
themselves, in a unique symphonic (logoi) of the creatures and I see all

movement. This symphonic the rationalities of all of them united
convergence is accomplished on into a sole mysterious Rationality
the stage in which the man forms and each thing of the Scripture I see
with God a unity of direction. Thus, it ending in that Rationality (Logos).
the doctrine about “logoi” wants to And many mysteries are unveiled to
say that nothing is impersonal and me gathered into that unique
irrational in the existence of the Rationality and shown through It to
beings, that everything is the ones who see into Ghost; that
subsistent in God. Rationality is the great council of
Of course that this “rational” God (Isaiah: 6: 1) at which,
structure of the creation cannot be watching, David sang: “The council
understood without the of the Lord lasts forever, the
hypostatical Logos, namely the thoughts of His heart from
Word of the life (John: 1: 1; 1: 14; I generation to generation” (Psalm:
John: 1: 1), the Word of God 32: 11). For the council of the Lord
(Apocalypse: 19: 3), Who nobody will break it (Isaiah: 14: 26-
reorganizes the world in a new 27). Not out of the teaching knew
personal communion with the him and gave him further this
Creator. In the conception of the council, but out of the spiritual grace
first Christian apologists, Justin springing out from the hypostasis,
the Martyr, Tatian, Athenagoras, grace which lightens the mind into
Clement the Alexandrine, the Logos truth and makes it able to see the
is the One Who, in the introduction ones from above world” (Kallistos
and the preparation of the the Patriarch, Heads about Prayer,
humanity inside the oikonomia of 40, in The Romanian Philokalia,
the salvation, “fecundates”, volume 8, p. 292-293.
partially and incomplete, the
philosophy and the wisdom “the Bibliography: N. Balca, The
one from outside”. The Law and the Teaching about the Embodied Logos
prophets received the light from the like Paradigm of the Life of the
revelation of the Logos from before Christian in the Apostolic and
the embodiment. To Justin (The Patristic Theology, in “The Voice of
Apology I: 46: 1-4; The Apology II: the Church”, XXIX (1970), no. 3-4.
7: 1-4; 10: 1-3; 13: 3-4) and
Clement the Alexandrine (Stromata LORD`S DAY [Greek: kiriaki
I: 19, 91, 94) this “fecundation” is himera, Latin: Dominica die =
universal, so that the “seeds of the Sunday] = the first day of the week,
Logos” are in the pre-Christian or the eight day, which the
philosophies and in non-Christian Christians celebrated instead of the
religions. Sabbath as liturgical day through
“I see myself filled up by the excellence, for remembering the
holy light from heart through the gift Resurrection of Christ, by
of God, like an unquenched committing the Eucharistic cult (I
candlestick of the Ghost, is one Corinthians: 11: 26 and 16: 2). As
might say so. And so I am results from the Acts of the
introduced into the rationalities Apostles (20: 7; 2: 42 and 27: 35)
276
and from the first post-apostolic life of the Church (I Corinthians: 2:

writings (Ignatius of Antioch, The 4). The Lord`s Day is a day of joy
Epistle towards Magnessians, IX, 1; and hope and it marked profoundly
The Epistle of Barnabas, XV, 9, The the life of the first Christians, to
Didache, 14, 1), The Eucharist as who all the life was a holiday.
Mystery wasn`t committed into the The replacing of the Sabbath
day of its instituting, but on with Sunday constitutes, as matter
Sunday, in the day of the of fact, one of the most important
Resurrection of Jesus and of the events of the New Testament (Saint
descending of the Holy Ghost (Acts: Justin the Martyr, The Apology I,
1: 1-5). “Gather yourselves together 67). Only after the edict from Milan
in the day of the Lord and break (313), the Sunday becomes an
the bread and bring thanksgiving official day of repose. Before that,
(Eucharist)” (Didache, 14, about the Christian met for celebrating
the “dominical” cult). To Barnabas the Eucharist either on Saturday
this is the “eight day”, the day of evening, or on Sunday “early
the eternity, the beginning of a new morning”.
world, which follows to the seventh “And in so-called day of the sun
day, the symbol of this (Sunday) it is done in a common
“millennium” in which Jesus will place a gathering of the ones who
reign over the righteous ones (Ibid). live in the cities and in the country.
Besides, “The day of the Lord” And are read the memories of the
indicates also the “day of Apostles (the Gospels) and the
judgment” (Matthew: 12: 36), the writings of the prophets, insomuch
final moment of the tension that the time allows. When the one
between Jesus Christ the Emperor who reads has finished, the
and the powers of the evil (Romans: selectman utters a sermon… After
13; 12; I Thessalonians: 5: 2; that we stand up all of us and utter
Hebrews: 10: 25; Apocalypse: 1: prayers together, and at the end of
10). the prayers there are brought wine
The Lord`s Day has therefore and water. The selectman utters in
two aspects: a “dominical” or the same way, according to his
pastoral one, for into it is done the capacity, prayers and thanks, and
commemoration of the Easter of the people confirm the said things
the New Testament and the through utterance of the “Amen”.
celebration of the resurrection of Then takes place the impartation:
Jesus Christ; and an eschatological each one receives his share from the
one, because it anticipates the gifts over which was uttered the
kingdom of God, which is and prayer, and to the absent ones their
which will come (Colossians: 3; 1). share is sent through deacons. But
In the same time, the liturgical day, who has means and benevolence to
the Sunday, re-actualizes the day help he gives what he wants, and
of the Resurrection and anticipates what is gathered is given to the
the Lord`s Day. Of course, this selectman; this one helps, with
thing is possible only with the what has been gathered, the
power of the Holy Ghost, for the orphans, the widows and the ones
Ghost restitutes the resurrected who, because of illness of other
Christ in the memory and in the motif, are needy, and then the
imprisoned ones and the foreigners For thine is the kingdom,

who are guests into community; The power, and the glory,
shortly, he is, to everybody in For ever and ever.
trouble, helper. We held these Amen.
assemblies (Eucharistic) in the day
of the sun (Sunday), for it is the first Bibliography: King James
day (of the week), in which God, Bible.
through bringing the matter out from
darkness, he created the world and
because Jesus Christ our savior in
the same day resurrected from
dead. For in the day before
Saturday, he was crucified and in
the day after Saturday, namely on
Sunday (the day of the sun), He
showed Himself to the apostles and
to the disciples…” (Saint Justin the
Martyr, Apology I, 67, 3-7, G.P., 6,
430-431).
Bibliography: Willy Rordorf,

Sabbat et dimanche dans lÈglise
ancienne, Delachaux et Niestlé,
Neuchâtel, 1972; Olivier Clément,
le dimanche et le Jour éternel, in
“Verbum Caro”, XX, no. 79, p. 99-
127; Anscar J. Chupungco, The
Place of Sunday in the Liturgical
Year, in “Ecclesia Orans”, Pontificio
Instituto Liturgico, Rome, I, 1984,
p. 133-154.
LORD`S PRAYER:
Our Father, which art in
heaven,
Hallowed be thy Name.
Thy Kingdom come.
Thy will be done in earth,
As it is in heaven.
Give us this day our daily
bread.
And forgive us our trespasses,
As we forgive them that
trespass against us.
And lead us not into
temptation,
But deliver us from evil.
278
For emphasizing the fact that

the rational soul is the glory and
MMAN, the: The Holy Scripture

the center of the man, and not the
unconscious or the instinctive
impulse, Gregory of Nyssa sustains
that the sexuality doesn`t belong to
speaks about the human being not the human nature in the way into
like about a simple biological which the human nature was
creature, but like an individualized conceived at origin by God. It
person, Adam, icon of the unseen would have been introduced due to
God. The man is created in the the falling, for the human kind,
image and in the likeness of God, losing the immortality through the
more precisely, in the image of the sin, to not become extinct as
Holy Trinity (Genesis: 1: 26-27). species, but to be preserved
Having a full of grace humanity, through procreation.
Adam is adorned with honor and This constitutes the original
wisdom (Psalm: 20: 3-4) and placed state into which the human being
in the “friendship” with God, in bears within itself a godlike image,
Paradise, where was planted the from where the likeness with the
tree of the life (Genesis: 2: 8-9). model of the Creator. This is the
The man appears into existence intact humanity, in its ontological
with a composed nature: the body, fullness, humanity which
created out of the inanimate participates to the features of the
matter, and the body, created also godlike nature: “But we, the
by God (Saint Damascene, the people, were once partakers to this
Dogmatic, chapter XII), but by Good, which exceeds any power of
being animated, and not from the comprising. And this Good was in
being of godhead itself (Genesis: 2: our nature so much above any
7). The body and the soul appeared understanding, that that human
in the same time and are destined seemed to be another, since was
to remain together for eternity. formed according to the prototype
“Some people say that the souls (model) in our fullest likeness with
exist before the bodies, and others, Him” (Gregory of Nyssa, About
on the opposite that the bodies Blessings, Speech III, in cited
exist before the souls. But let us go translation, p. 353).
on the imperial middle way, with The image (Genesis: 1: 26-27) of
our Parents, who do not affirm God into the man it means the
either the preexistence, not the total humanity from the beginning,
post-existence of the soul or of the the ontological and spiritual
body, but rather their coexistence integrity of the human person. It
(Saint Maximos the Confessor, presupposes several composing
Ambigua, 112, cited translation, p. elements: the participation through
279). The soul has received grace to the communion with God.
existence into another existence, The grace, though uncreated, it
not in itself. But it can exist takes part to the identity of Adam,
outside the one into which it created by God. Therefore there is
received its existence (I Peter: 3: no radical opposition between the
19). human nature and the “added”
grace; the rationality, which can be The Romanian Philokalia, volume I,

observed not only in his vocation of p. 28).
being steward of the creation, but
also in his capacity of noticing the Bibliography: Paul Evdokimov,
ensemble to which he belongs and LÒrtodoxie, Delachaux et Niestlé,
to give a name to the created Neuchâtel, 1965, chapter
creatures (Genesis: 2: 19); the Anthropology, p. 47-119; Lars
liberty, namely the highest most Thunnerg, Microcosm and Mediator:
craved for state of the human The Theological Anthropology of
person, the own character itself. Maximus the Confessor, Lund:
The human nature wasn`t Gleerup, 1965; Rus Remus, The
though created unchangeable and Conception about the Man in the
impossible to be moved. The Great Religions, excerpt from “The
human nature was not able to Voice of the Church”, XXXVII
preserve itself, by itself, in its true (1978), no. 7-8; Irineu Pop, The
nature. If the image is the starting New Man and the Humanity into
point of the humanity, its Jesus Christ through the Word of
voluntary movement towards the the Holy Ghost, in “Theological
“tree of the life” or “the kingdom of Studies”, XLI (1989), no. 4, p. 20-
God”, the likeness gave to it the 27; Olivier Clement, Quenstions sur
possibility of its ontological l`homme, Paris, Stock, 1972.
fullness, namely the refused
deification, through the symbiosis MAN-HUMAN [Greek:
between grace and liberty. Adam anthropos, Latin: homo, humanitas
willingly stopped this ontological = man, human nature]: the
movement of the image towards Christendom affirm not only the
likeness. The initial ontological reality of God, but also the reality
state was damaged through the of the human nature as such, of
Adam`s exit from the communion the humanity and of the human.
of life with God. His destiny was Ecumenical Synod VI proclaims the
not accomplished in the from the integrity of the human nature
beginning paradise: “For You have hypostatically united with the
not built the man towards godhead in the person of Jesus
perdition, but towards guarding Christ. The human exists as a
the commandments and towards perfect rational entity, into which
inheriting the eternal life” (The subsist like a whole the body and
Religious Service of the Unction, the soul.
edition from 1976, p. 126). The biblical anthropology which
“Only to the man listens God differs from the mythical
and only to the man He shows anthropology and also from the
Himself, being man loving wherever evolutionist-materialist one,
would be. And again, only the man without denying the data of the
is worthy worshipper of God. And paleontology, of the biology and of
only for the man God transfigures the positive sciences in general,
Himself” (Antony the Great, About which explain the history and the
the Monastic Life, chapter 132, in physical constitution of the man, it
is a theological anthropology,
280
namely puts in value the no man is without sin, each one

transcendence of the man in report being submitted through nature to
with the creation. Created in the the law of the birth,, which has
image of God, without to be a been introduced after the genesis,
divine being, the man is an due to the sin” (Saint Maximos the
irreducible and incomparable Confessor, Answers towards
being. Thalassius, 21, in The Romanian
In the plan of God, the man has Philokalia, volume 3, p. 62-63).
a unique superior role into the
world and a supernatural destiny. MARANA THA: Aramaic
The man is created by God for God. expression used either as
God created the world for the man, proclamation, or as invocation
for the world to be offered to God addressed to Jesus Christ Who is
as a gift. The vocation of the man is to come the second time as Lord
to master the world and to adore full of glory. It has two forms:
God (Genesis: 2: 6) in communion Maran atha – “Our Lord is coming”
with Him. The tragic aspect of the (I Corinthians: 16: 22), and Marana
human comes from the fact that tha – “Come, Lord Jesus”
the man, created as a free person, (Apocalypse: 22: 17, 20). At his
for communion, voluntarily time, the psalmist illustrates his
submits his own nature to a messianic waiting like thus: “Wait
singularizing process. Or, the man for the Lord, and encourage
is not a solitary individual, and he yourself and be your heart
remains person only in communion strengthened and wait for the Lord”
of love with another person. (Psalms: 26: 20). The early
Nobody becomes person by Christian community announces
himself. and invokes the coming of the
“The godlike word, the One Who future kingdom like thus: “Let the
in any way alike us, except the sin, grace come and this world to pass!
put on without change our nature Hosanna to God of David. If there
and through this he made Himself a is somebody saint, let him come! If
full man, he showed into Himself isn`t, let him repent. Marana tha!
the first Adam through the features Amen” (Didache X, 5).
of the conceiving and of the birth.
The man receiving the existence MARRIAGE – WEDDING
form God and beginning to exist just [Greek: gamos – sinapheia; Latin:
through the act of the birth, he was matrimonium]: the physical union
free of corruption and sin, for these between man and woman, one of
ones were not created in the same the essential laws of the human
time with him. But when he sinned nature, established by God from
by transgressing the the beginning of the man`s
commandment, he received the existence: “And the Lord God said:
damnation of the birth, which is “It is not good to be the man alone:
sustained through sufferance and let`s make an appropriate help to
sin, the sin having its source in the him”… “And the rib taken out of
passionate characteristic emerged Adam the Lord God made it woman
due to the sin, as in a law of the and brought her to Adam”…
nature. On the ground of this law, “That`s why the man will leave his
father and his mother and he will anointment they have been
stick with his woman, and they will integrated like distinct persons)
be together one body” (Genesis: 2: into the body of the Church. In the
18-24; Matthew: 19: 5-6). old days, the Mystery of the
This union is based on the wedding was celebrated as
natural affinity of the persons, on integrant part of the liturgy, at the
the sexual instinct, on the vocation end of which the grooms were
of the man and of the woman of invited to receive in common the
being fruitful, to multiply Holy Impartation (symbolized in
themselves and to fill up the earth the present rite by the “cup of the
(Genesis: 1: 28). In time, the salvation”).
original form of this union has The Christian marriage is
been deformed either through distinct through few particular
polygamy, or by reducing the elements:
marriage to a simple provisory a) Its monogamist nature, for it
contract, or by considering the implies an inseparable union,
body as an object of prostitution. bodily and of the soul, of two
The Old Testament gives witness persons. Combating the
about this degradation of the interpretation of the marriage as a
marriage. temporary act, Jesus Christ
In the New Testament the union defends its unique character, and
between man and woman in the that`s why the disciples said to
act of the marriage it has another Him: “If so is the affair of man with
dimension. To the Apostle Paul the woman, it is not useful to
“This Mystery is great”, for it has as marry” (Matthew: 19: 10).
principle and model the b) The holiness of the body, for
communion between Christ and the body is the “temple of the Holy
the Church: “Men, love your wives Ghost” (I Corinthians: 6: 19) and
like Christ loved the Church and limb of the body of Christ. The
gave Himself for it” (Ephesians: 5: body, for it was redeemed by Christ
25). The constituting of the family (I Corinthians: 6: 20) it is not for
through marriage is an event which delectation, but for the Lord: “Run
affects not only the destiny of two away from fornication. Any sin
persons forever, but also the which the man will commit is
institution of the Church, namely outside the body. But who gives
the “body of Christ”. The grooms himself to the fornication he
are crowned with the “crowns”, the commits sin in his body itself” (I
sign of the martyrs, and are Corinthians: 6: 18).
welcomed with the hymn of the c) The acceptance and the
martyrs, what it means that they reciprocal consecration to a life of
are called to surpass the human communion, love and cleanness:
egotism and individualism, through “For the unfaithful man is
a life of communion and solidarity. sanctified through the faithful
Through the grace of the Mystery of woman and the unfaithful woman
the wedding, the two grooms are is sanctified through the faithful
incorporated like family (through man” (I Corinthians: 7: 14). The
the grace of the Baptism and of the content of the marriage stays in
282
this total communion into which The marriage of the priest is

nothing is solitary, egotistic or unique, and that`s why he cannot
impersonal. The distinction marry again. The bishop must
between man and woman is of abstain from marriage, though at
personal nature and of the beginning they were married (I
responsibility, but does not justify Timothy: 3: 2).
neither the superiority of one upon
another, nor the separation or their Bibliography: Theodore
contradiction. Stylianopoulos, Towards a
d). The fecundity and the Theology of Marriage in the
transmission of the life through Orthodox Church, in “The Greek
giving birth to children. The woman Orthodox Theological Review”, 22
will be saved through giving birth (1977), no. 3, p. 249-284;
to sons (I Timothy: 2: 15), but Spephanos Caralambidis¸ Le
giving birth to children it is not the marriage dans lÈglise Orthodoxe,
only purpose of the marriage: “The in “Contacts” 29 (1978), no. 1-2, p.
woman is not master upon her 52-76; A. M. Stavropoulos, The
body, but the man is; likewise, the understanding of Marriage in the
man is not master upon his body, Orthodox Church, in “One in
but the woman is, Do not come Christ”, 15 (1979), no. 1, p. 57-74;
close to each other but with good Philip Sherrard, Christianity and
agreement for a while, to occupy Eros, London, SPCK, 1976, p. 75-
yourselves with the fasting and 93; Victor Iliescu, The Spiritual
with the prayer, and to be together Horizon of the Koinonia between
again, to not be tempted by satan, Man and Woman, in “The
because of your fornication” (I Metropolitan of Ardeal”, XXIV
Corinthians: 7: 4-5). (1979), no. 7-9, p. 626-636.
The Orthodox Church has
admitted through “oikonomia”, MESSIANISM, the (of Jesus):
namely through the application of For understanding the
the divine condescendence towards messianism of Jesus one must take
the human weakness, the undue of in consideration the elements
the marriage (see DIVORCE), through which He wants that His
because of the fornication work to be present and actualized
(Matthew: 19: 19), and so the re- after His ascent to heavens. Thus:
marriage of the divorcee, as also of From Pentecost, the Apostles
the one widow through decease (I see and understand (Acts: 2: 17; 2:
Corinthians: 7: 39). Although, the 37; Joel: 1: 8) that Jesus is full of
rite of the second and of the third Holy Ghost, Whom He pours over
marriages admitted by the Church “all the body”, like some kind of
it has an obvious penitential earnest of the eternal life (John: 3:
character. While the Church 36). Thus, He is not only the
encourages the union through “Anointed of God” – Christ (Psalm:
marriage as divine commandment, 88: 37), the One waited for by the
it also recommends the monastic Jewish people, but the One Who at
life and the abstention from His turn anoints as well. By
marriage as an exceptional way (I receiving the Holy Ghost, the
Corinthians: 7: 6-7). Apostles understood the
connection between embodiment 11: 26), and on the other hand, it

and resurrection, between anticipates the Kingdom of God.
resurrection and Eucharist, and Instead immediate restoration, a
they saw the end of the time. seen one, of the kingdom, Jesus
Jesus lets His word to the group gives the Eucharist like
of Apostles and disciples, to whom anticipation and actualization of
He gives the power of the Holy the Kingdom: “Every time you will
Ghost to preach and to baptize to eat this bread and you will drink
the edge of the world. The Gospel is this cup, you announce the death
not lost, but remembered and of the Lord until he will come” (I
actualized into history by the Corinthians: 11: 26). Celebrating
Apostles, who become His the Eucharist, the first Christians
witnesses. Here is not about the understand that the resurrection
extension of an institution. The starts here, that the Kingdom of
Ghost blew upon everybody, and God which means absolution of
that`s why nobody can be sins and the state of grace, it is
excluded. Peter baptizes the already present. With the
pagans (goim) for he could not Eucharist, the future, the world to
impede the work of the Holy Ghost come, the eschatological kingdom,
(Acts: 11: 15-17). all of them are present there
The Apostles believed into the (Romans: 3: 25; Hebrews: 9: 15).
coming back of Christ on earth The most important aspect of
immediately after the ascent, and the already present kingdom is the
that`s why they lose their patience. changing of the way of life, the
To their question about when will personal and communitarian ones,
He establish on earth the kingdom as one can see in the exercise of
of Israel, Jesus answers that His the apostolic community.
kingdom is already present amid “And the heart and the soul of
them and through the coming of the multitude of the ones who
the Holy Ghost. Everybody will believed were one and no one said
have access to this Kingdom, for that it is his something from his
the Ghost flows over everybody. wealth, but everything was in
Though, the eschatological hope common to them.
will be fulfilled after a period of And with great power the
trials, before the end of time. Apostles confessed about the
Jesus, though He turns back to resurrection of the Lord Jesus Christ
His Father, though He entrusts the and great grace was upon them all.
transmission of the Gospel to the And nobody was deprived
Apostles, He does not leave His among them, for all of them who
people. Jesus remains in had fields or houses they were
permanent connection His selling them and were bringing the
disciples, and He also continues to price of the sold things, and put it at
be always present and active, in the feet of the Apostles. And it was
time and space, through Eucharist. shared to everyone according to his
On one hand, the Eucharist need” (Acts: 4: 32-35).
reminds about the redeemer Part of the discipline of the
sacrifice of Jesus (I Corinthians: community in Christ is therefore
284
the visible unity of the Christian evocation of the events which

community, through consenting to constitute de history of the
the same spirit and purpose: salvation (Acts: 14: 27).
“… Faithful is God; through Him The mission is a fundamental
you have been called to the criterion of the Church, not only in
impartation of His Son Jesus Christ, the sense that the Church is the
our Lord. instrument of the mission, but also
… I urge you, brothers, for the the Church is the purpose or the
name of our Lord Jesus Christ, that accomplishment of the mission.
all of you to speak the same and to From the beginning of the
not be divisions in your bosom; but Christendom, the spreading of the
to be totally united in the same Gospel was inseparable from
thought and in the same forming Christian communities,
understanding” (I Corinthians: 1: 9- through personal conversion, the
10). confession of the faith and the
Thus, the life of Christ, through baptism into the Holy Trinity (Acts:
institutions, through sacraments, 2: 9-10; 37-38). The missionary
through visible unity and way of calling of the Church is due to its
live, is always actualized. The apostolic nature. The mission is a
messianism of the Gospel of Christ fidelity act towards the twelve
consists in this: the reminding of foundation stones and towards the
His death and resurrection and the twelve apostles of the Lamb
anticipation of His Kingdom, the (Apocalypse: 21: 14). This fact
preaching of the Gospel, through highlights the universal message of
the Mystery of the Eucharist and of the Gospel (Acts: 14: 27; I Timothy:
the community which celebrates it. 3: 6). Just for that the Church is
Let the resurrected Jesus be opened to all nations and cultures
among us through Word, through (acts: 1: 8; I Timothy: 3: 16), as it is
Eucharist and through Church. shown by the presence of so many
nations to the Pentecost (acts: 2: 9-
MILLENNIUM (see 12), the symbol of human unity`s
PROTESTANTISM II) (may be restoration through the
withing the missing texts) (E. l. t.`s reconcilement into Christ (Acts: 10:
n.) 34-36). The image of the Church at
Pentecost is the reverse of the
Babel tower, and that`s why its
MISSION: [Latin: mittere = to apostolic project is the “building” of
send]: the apostolic vocation of the the Body of Christ (Ephesians: 4:
Church for preaching the Gospel of 12). Moreover, the duty of
Christ to all the nations, calling preaching the Gospel (Acts: 11: 17)
them to the reconcilement in the comes from that that the true must
name of Christ through repentance be embodied in fact (John: 3: 21).
and baptism (Matthew: 28: 19). The purpose of the mission is the
The mission is an act of sending: penetration of the Ghost of God
“Like the Father has sent Me, so I into a personal situation and in a
am sending you” (John: 20: 21), of social environment.
witness of the Resurrection of But beyond the subjective
Christ (Luke: 24: 48) and of conversion, the preaching of the
Gospel it means also announcing everyone, it is known by its work

the liberation of the poor ones and and by the use it provides” (Gregory
of the oppressed ones (Galileans: 2: of Sinai, Heads in Acrostiç p. 93-
10). The history of the mission is 94, in The Romanian Philokalia,
often the history of the cultural, volume 7, p. 123-124).
social and political liberation.
Finally, mustn`t be eluded the Bibliography: John Meyendorff,
prophetic sense of the mission, for The Orthodox Church and Mission –
through its witness, the Church Past and Present Perspectives, in
announced the judgment of Christ the volume Mission Trends NO. 1
both in history and at the end of it. edited by H. H. Anderson and T. F.
The missionary practice, both in Stranskyi Paulist Press, New York
the internal plan and in the and Won. B. Eerdmans, Grand
external one, of the Orthodox Rapids, 1974, p. 59-71; Ion Bria,
Church, depended on the historical editor, Martyria – Mission, The
conditions, sometimes unfavorable Witness of the Orthodox Church
in which the Church developed. In Today, Ecumenical Council of the
these conditions, the Orthodoxy Churches, Geneva, 1980; Idem,
did not neglect the mission in The Ministration of the World, in
earthly space namely the Church “The Voice of the Church”, XXXI
in movement, preoccupied with its (1972), no. 1-2, p. 50-58.
geographical catholicity, with its
extension and presence “outside”, MONASTICISM [Greek:
but the Church preferred the monahos-monastikos = solitary,
mission in time namely the Church the one who lives alone]:
under construction, preoccupied evangelical style of life, consecrated
with its ecclesial dynamism, to the prayer, to the contemplation
internal and historic, through the and to the ascetics, in total
succession of the generations of withdrawal from the world,
Christian. wherefrom the conscience “pilgrim”
of the monk, and in full obedience
“The word which starts through of a spiritual father. The monastic
uttering from teaching is diverse life is consecrated to a personal
and is composed in many ways, experience of the Holy Ghost
from four kinds: the word of through obedience, willing poverty
teaching, the ones of reading, other and virginity, the three “votes”
one from deed and another from which the monk vows to his
grace. Then, like the water is one by spiritual guide. The monastic
nature, but is transformed and spirituality though it seems to be a
changed, according to the diverse “strange” way of life it is not
feature of the earth from which different from the piety of the
springs out, into a quality or believers but through an intense
another, than is sensed by tasting effort of actualization of the grace
once bitter, another time sweet, and of the Baptism through continuous
other time as smelly, so also the repentance.
uttered word, being changed The monastic vocation existed,
according to the moral state of as potentiality, in the life of the
286
Church ever since the beginning of the nuns. This is the mortar which
the Church. Its present forms have, bonds the monks to be together at
thought, historical origins rooted in a common prayer, at a common
some cultures and traditions. In work, at a common refectory.
report with its possibilities and b) The congregational life in
needs, each Church has elaborated small community, namely the living
diverse forms of monastic life, together of two of three monks or
which they integrated into their nuns, cohabitation based on their
own pastoral missionary and spiritual kinship, usually between
spiritual work. The three modes of a beginner monk (novice, brother,
monastic life correspond, generally, sister) and an experienced monk,
to the three spiritual ages: the “old in thought”, or an adviser
start, the climbing, and the resting. mother. On this stage of
Being given the fact that in the spirituality, the role of the ones
center of the monastic discipline who have the gift of discernment,
stays the feeling of the heart confessor of abbot, it is decisive.
through ceaseless prayers (I The difficulty of the individual
Thessalonians: 5: 17; Romans: 12: effort is shared with the spiritual
12; Ephesians: 8: 18; Luke: 18: 1, father or with the spiritual mother.
6-7) or the prayer of Jesus: “Lord, c) The hermitage named
Jesus Christ, the Son of God, have therefore also anchoretism, namely
mercy on me the sinner”- these the life recluse out from the world
ways correspond to the three forms and out from congregation, lonely,
of prayer or of community of hesychia – the tranquility
prayer: “To everybody is possible to constitute the ascetic environment
pray together with the community, into which the hermits, called as
but to many is easier with only one hesychasts, concentrate
person spiritually related. But only themselves upon the prayer of the
for few ones is easy the prayer by heart. It is the ascesis of the most
themselves” (The Ladder, word experienced ones, who reach at a
XVII, 5). total mastery of the self, to the
These three monastic ways of center of the heart`s pulse. Of
life are: course, the wilderness of the place
a) The coenobitic way of life, or and the living by one`s self do not
the living in a large community, represent, per se, o guaranty or the
that is practiced in the monastic righteousness. The
congregational monasteries. The greatest temptation of the hermits
congregational life has its is the one of returning into the
advantages and privileges, world, under the pretext of serving
especially for the beginners, among to the ones from the world. On the
which is the joy of living together other hand, the ones who have
into the Lord, in unity and reached at this stage, they cannot
brotherhood, it has, though, also be defeated by such a temptation.
some disadvantages, especially for They are conscious that only by not
the experienced ascetics. The belonging to the world they can
unifier element of the pray for the world.
congregational unity is the Among the fathers of the
humbleness of the monks and of Eastern monasticism are:
Anthony the Great (250-356) is Chrysostom. John Cassian was

the founder of the monasticism of profoundly influenced by the
hesychastic manner. He was a writing about the spirituality and
hermit in Thebaid, in Upper Egypt, the monastic prayer of Evagrius
and, through his personal example from Pont (346-399).
there were formed numerous In the X century begins the
colonies of hermits, among which Athonite monasticism, the
also the one from Scete, close to charismatic monasticism of
Alexandria. Saint Athanasius, contemplative hesychastic type,
(295-373), who knew fathers which practices the continuous
Anthony and Pachomius, wrote invocation of the “prayer of Jesus”:
around the year 360 “The Life of “Lord Jesus Christ, Son of God,
Saint Pachomius”. have mercy on me, the sinner”.
Pachomius (290-340), is the
founder of the monasticism of “For this you have understood
congregational manner. Around the that the nobility that you have
year 325, he founds a monastery of received it into Baptism through the
familial type, in which the abbot is grace, but you have rejected it
the spiritual parent, at Tabenese, willingly through passions into the
the desert of the Upper Nile. The world, you must regain it to yourself
rules of Saint Pachomius were through the good will. That`s why
translated in Coptic language by you stepped at work, entering in the
Saint Hieronymus (347-420). They holy monastery and putting on the
stood at the basis of the “Regulii” of honored vestments of the
Saint Benedict of Nursia (480-547) repentance and promising from your
who founded in 529 the famous soul to remain within it to death.
monastery of Mont Cassin. Thus you have made the second
Basil the Great (329-379), covenant with God: the first one by
Bishop of Caesarea of Cappadocia, entering in the life from here, and
is the author of the “Small and Big the second one hurrying up towards
Rules”, rules which stood at the the end of the life from here. Then
basis of the main centers of the you attached yourself to Christ
Byzantine monasticism, among through faith, now you have
which the famous monastery attached yourself to Christ through
Studios of Constantinople. Here repentance. There you have found
distinguishes himself Theodor the grace; here you have taken to
Studites († 826), a reformer of the yourself a duty. Then being a child,
monastic life and a defender of the you did not feel the worthiness that
Orthodoxy in the fight against the was given to you, though by
iconoclasts. growing up later, you have known
John Cassian (365-435), who the greatness of the gift and that
wrote the “Coenobitic Institutions” you wear bridle on your mouth.
under the influence of Saint Now living in a consummated
Pachomius. He transferred to thought you know the power of the
Marseille (ca. 416) the monastic duty that you have taken to
tradition from Scete and the yourself. Take heed, lest
influence of his teacher, John disregarding this promise, to be
288
thrown as a totally broken vessel, in physical birth to the Jewish people,

the outer darkness, where the being in the lineage of David. Due
crying is and the gnashing of teeth. to this betrothal, Jesus was
Because besides the way of the considered of being the son of
repentance, there is no other way Joseph and of Mary (Luke: 3: 23; 4:
which leads to salvation (Theoliptos 24; John: 6: 24), though Joseph
of Philadelphia, About the Monastic has only a legal paternity over Him,
Life, in The Romanian Philokalia, not a physical one (Matthew: 1: 20-
volume 7, p. 45-46). 25). Here She receives the
annunciation from Gabriel the
Bibliography: P. Nellas, La angel (Luke: 1: 26-38), being them
vocation monastique, in “Contacts”, saluted by Elisabeth, the mother of
XVII, no. 52, 1965, p. 272-289; John the Baptist (Luke: 1: 42-45).
Francoise E. Morard, Monachos, After the birth of Jesus in
moine. Histoire du terme grec Bethlehem (Luke: 2: 4-16) She is
jusquàu IV-e siècle, excerpt from along with Him in all the great
Freiburger Zeitschrift für moments of His life and activity:
Philosophie und Theologie, 20 the circumcision, the flight to
(1973), p. 329-425; Basile Egypt, the sermon in the temple,
Gondikakis, Lèxperience the wonder from Cana (John: 2: 1),
monastique, in “Contacts”, XXVII during the passions, after which
(1975), no. 89, p. 100-116; Ioasaf Virgin Mary is entrusted to the
Popa, 1600 years from the death of apostle John (John: 19: 25). After
Saint Athanasius the Great (251- the ascent of Jesus (Acts: 1: 14),
356), in “Theological Studies”, VIII the Virgin together with the
(1956), no. 9-10, p. 641-671; brothers of Jesus and with the
Constantin Galeriu, The women who have been following
Signification of the Monastic Christ, they are part of the
Tonsure and Votes, According to the apostolic circle. Until the century
Orthodox Ritual, in “The IV there lacks an own literature
Orthodoxy”, XLI (1989), no. 4, p. about Virgin Mary, although that
61-83. all the apocryphal writings refers
often to scenes from Her life. For
MOTHER OF THE LORD, instance, the book Accompanying
Virgin Mary, Birth Giver of God. the Most Holy Virgin Mary of the
The canonical Gospels do not give Last Road attributed to the Bishop
to o much details about the life of Melito of Sardis, it mentions that
Virgin Mary. She is the unique the Apostles, who surrounded
daughter of Joachim and Anna (the Virgin Mary in Her last moments of
apostolic Gospel of Jacob), who life, they brought Her body to be
consecrate Her to the religious buried in Jehoshaphat Valley, but
service at the temple. Of origin here, in the front of the tomb, She
from Nazareth, in Galilee (Luke: 1: was taken to heavens.
26-27), she is engaged with In the Western Church, starting
Joseph, name which is mentioned with Bishop Epiphanios of
in the Gospel according to Matthew Salamina, the cult of Virgin Mary
(1: 16), with the purpose to show takes great amplitude. Among
that Jesus belongs according to His others, the holyday of the
Dormition is already mentioned by 1). IN the vision of the pyre which

Gregory of Tours († 594) in “Treaty did not consume itself (Exodus: 3:
about Wonders”. Under Pope 2-3), the commentators distinguish
Gregory (590-504) this holyday was the flame of fire, the symbol of
commemorated at Rome at 15th of maternity, and the branches, the
August (in the old martyrologies at symbol of the virginity. In the
18th of January). Pope Serge I (687- liturgical books She is called “the
701) prescribes certain prayers for gate of the life”, “undefiled virgin”,
the holydays celebrating Virgin “the not-walked door of the Lord,
Mary (The Birth, the Annunciation, through which the Most High alone
the Cleansing at the Temple, and passed and He guarded yourself
the Dormition). A series of fathers sealed “. She “conceived without
and writers from East consecrated seed and gave birth in an
to the Mother of the Lord numerous unspoken way to God Word”,
treaties, studies and especially “being sealed with the cleanness
homilies and hymns, as for and guarded with the virginity”,
instance: John Damascene, thus than before birth She was
Gherman of Constantinople, virgin and virgin in birth and after
Modest of Jerusalem, Andrew of birth She remained again virgin
Crete, Theodore of Studios. The (parthénos).
cultic literature is full with prayers - Birth Giver of God, the Mother
and doxologies referring to the of the Lord. The proper name of
person and to the role of the Virgin Mary, written on icons with
Mother of the Lord in the oikonomia the initials MR-THU, is Mitir Theou
of the embodiment of the Son of – Mother Domini (Luke: 1: 43). The
God. title of theotokos has been adopted
The teaching about Virgin Mary by the III Ecumenical Synod
can be summarized in a few main (Ephesus 431), against the heresy
names and titles: of Nestor, as a development of the
- “Bride, forever Virgin”. The teaching about the two natures of
term aiparthenia – the always- Jesus Christ, but the Church did
virginity – appears for the first time not introduced it into the Creed.
at Ignatius of Antioch (Epistle The Virgin “has given birth with
towards Ephesians: XIX, 1), who body to One from the Trinity,
considers the virginal birth of Christ God”, and that`s why She is
Jesus one of the great mysteries of “Birth Giver of God”. She is not the
the salvation, from where it will be mother of the godhead, but of a
taken by the entire patristic Son Who is God, “the conceiver in
tradition, for designating the birth an unspeakable way of the body of
without blemish of Jesus from the Christ”. Through Her, the unseen
bosom of the Virgin, without the One makes Himself seen. The Son
intervention of the man. The Word Himself has taken from Mary His
Himself, through the power of the human nature, body and soul,
Holy Ghost, is the One Who through the process of the
assumes a true human body from maternity and of the conceiving
the body of the Virgin: “The wisdom without sin, from the Holy Ghost.
built house to itself” (Parables: 9:
290
Nestor, who was separating the messenger of the Christians, She

embodied Son of God in two raises the prayers of these ones at
persons, the godlike one and the the throne of God and of Her Son.
human one, sustained that Jesus In this role She is invoked in the
is a simple man in whom came and liturgy, sung in Hymnology and
lived the Son, and with whom He represented on icons.
forms a very tight unity. Against The Orthodox theology hasn`t
this heresy, the Synod of Ephesus accepted the two Roman-Catholic
will proclaim that the Virgin did not dogmas about Virgin Mary: the
give birth to a man, or to a unique immaculate conception of the
man, but to the Son of God Virgin (1854) and the ascension to
Himself, Who took from Her the heavens with the body (1950). The
consummated human nature. two dogmas break the report
Thus, Her godlike maternity has between man and the Embodiment
been recognized, together with Her of God, but also between Jesus
virginity. Christ and the oikonomia of the
- “The One full of grace” (Luke: salvation. According to the grace
1: 28), the ”Most High” (panagia), “the Birth Giver of God”, Virgin
Empress. The Old Testament Mary is according to the grace the
speaks already about glorifying the daughter of Adam, and only in this
Mother of the Lord (Psalm: 44). She way She represents the humanity
is identified with the ladder which waits for the salvation:
between heavens and earth, from “Behold the servant of God. Let it
the dream of James (Genesis: 28: be to me according to your word”
12), through Whom God took our (Luke: 1: 38). That`s why also Her
human nature; on this ladder the deification is the fruit of the
angels climb up and descend. In Embodiment of the Word, Who is
the patristic tradition, Mary is the unique source of the
compared to Eva, being the image incorruptibility. The ascension with
of a new humanity. Like Eva took the body could have the meaning of
part to the falling and to the death glorification of the human nature,
of Adam, likewise Mary but it doesn`t annul the role of
participated to “return” of the unique mediator and redeemer of
defiled image, back to the first pure Jesus Christ for Christ is the One
one. On one hand, She gained this Who elevates Her body to heavens.
state through Her humbleness Of course, the image of the pure
(Luke: 1: 47-48); on the other Virgin and always mediator is deep
hand, She was sanctified through imprinted in the Orthodox piety.
the dwelling of the Word, becoming Our Most Kind Empress, our
spring of cleanness and hope, the Birth Giver of God, the
incorruptibility. John Damascene, friend of the poor, the useful One
in “Homily to Dormition”, he calls of the helplessness ones and the
Her “the temple of the Word”. Holy care taker of the afflicted ones, see
above all the saints, “more honored our needs and troubles. Help us
than the cherubims and the because we are helpless; feed us
seraphims”, She is the coverer, the like on some strangers. You know
defender, the mediator and the our oppression; ease us of it like
helper of the believers. Great You wish, because we do not have
other helper besides You, nor other (1952), no. 1, p. 79-129; Alexis
good comfort, but only You, oh, Kniazeff, La place de Marie dans la
Mother of God, to guard us and to piété orthodoxe, in the review
cover us forever. Amen. “Unité Chrétienne” (Lyon), no. 13,
1969, p. 17-36; Idem, La Mère de
Bibliography: Saint Ignatius, Dieu dans lÈglise Orthodoxe, Cerf,
The Epistle towards Ephesians, Paris, 1990; N. C. Buzescu,
XVIII, 2, XIX, 1, cited translation, Teotokos and Christology in the
p. 73-74; Saint Gregory of Canon, the Songs, the Dogmatic and
Nazianzus, Theological Letters I, the Troparions of the Great
16-18 (collection Sources Octoechos, in “The Orthodoxy”,
Chrétiennes), p. 43-45; St. Jean XXIX (1977), no. 1, p. 85-111; Ilie
Damascène, Homèlies sur la Moldovan, The Teaching of the Holy
Nativité et la Dormition, translation Scripture about Virgin Mary, in “The
by Pierre Voulet, Editions du Cerf, Orthodoxy”, 3/1980, p. 469-492;
Paris, 1961 (collection Sources Elisabeth Behr-Siegel, Marie, Mère
Chrétiennes); The articles by V. de Dieu. Mariology traditionelle et
Lossky and G. Florovsky, in the questions nouvelles, in “Irénikon”,
volume: The Mother of God; A. no. 4/1985, p. 451-470 and no.
Symposiuum, edited by E. L. 1/1986.
Mascall, London, Dacre Press,
1949; P. L`Huillier, Le culte de la MYSTERY (may be within the
Mère de Dieu dans lÈglise missign taxts) (E. l. t.`s n.)
Orthodoxe, in MEPREO, no. 20,
1954; E. Kovalevsky, Quelques
reflections sur lìmamculée
conception, in “Cahiers St. Irénée”,
no. 47, 1984, p. 1-17 (inclines
towards recognizing the dogma on
the tradition from before 1854); G.
A. Maloney, Mary and the Church
as Seen by the Early Fathers, in
“Diakonia”, IX, (1974), p. 6-19;
Joseph Ledit, Marie dans la liturgie
de Byzance, Paaris, Beauchesne,
1976; R. S. Pitman, The Marian
Homilies of Hesychios of Jerusalem,
Ann Arbon (Mich.), Univ.
Microfilms, 1974; C. Scouteris,
Theotokos-Panaghia, in “Ekkl.
Pharo”, 60 (1978), no. 1-2, p. 265-
377; René Laurentin, La
questionmariale, Editions du Seuil,
Paris, 1963; Priest Professor PhD
Academician Dumitru Stăniloae,
The Mother of the Lord like
Mediator, in “The Orthodoxy”, IV
292
nous is the faculty of integration of
NNOT-SACRAMENTAL
the world as a whole, of discovering
its common and superior meaning,
namely to find out the unitary
cause of all existence, Who is God.
RELIGIOUS SERVICES (may be Also, the nous is the location of the
within the missign taxts) (E. l. t.`s “image” and it is even identified
n.) with the image of God into the
man. In any case, the nous is part
NOUS [Greek: mind, of “katèikona” – a active and
intelligence, spirit]: this term is unitary principle. It is not a
taken by the Christian theology separate faculty, but the soul
from the neo-Platonic philosophy, contains the nous, or better said,
where it designated the cognitive the soul reflects the light of the
element, specific to the human nous. The image is the mirror of
being, through which the man the soul or the soul`s nous. Thus,
tends towards divinity. According the nous is the organ of the
to Philon from Alexandria, Origen knowledge and of the
will say that the Logos is the contemplation, the intelligible
godlike nous. The Logos is present principle of the soul. The nous is
through His armprint in the not the sensitive experience but the
human soul`s nous, the organ place where the noetic experience
through which the man sees the of God is produced: the ecstasy. We
image of God. The man knows God receive the grace into the soul
through the nous due to the through nous, being the entrance
resemblance of this nous to the gate or the most intimate place of
Logos. In the patristic theology¸ the God within us. The knowledge is a
nous is the spiritual by excellence natural and rational knowing,
sense, the faculty of mystical while the faith is a noetic
knowledge and of “theological” knowledge (see CONTEMPLATION,
experience. One cannot though KNOWLEDGE).
retain an explicit teaching, for the
nous has diverse functions and
roles in report with the adopted
anthropological conception. Thus,
the nous is the organ for realizing
the intelligible realities, namely the
divine “rationalities” or senses of
the creation, which stay beyond its
material tissue. The nous gives to
the man the capacity for
penetrating to divine the
rationalities, words and works, and
in the actions produced by these
ones. Unlike the “logisnoi”, namely
the “judgments” or reasoning
which dissociate the integrity of the
spiritual life and multiply it, the
God for the man`s salvation,
OOIKONOMIA [(Greek:
realized by Jesus
Everybody who cooperates to this
Christ.
plan, firstly the apostles, are called

“stewards” (oikonomos) of God (I
oikonomia, Latin: dispensation – Corinthians: 4: 1; Titus: 1: 7; the
plan, providence, administration]: bishop is called “steward of God”.
etymologically it means the b) The holy fathers make a
restoration of the order (nomos) difference between theology, which
into creation (oikos. The notion comprises the doctrine about the
circulates nowadays with many being, the revelation and the life of
senses: the three divine hypostases in the
a) The plan of God regarding the bosom of the Trinity, and
destiny of the creation and of the oikonomia, namely the doctrine
man, especially the preparation of about the manifestation and the
the salvation in the Old Testament work of the love of God into the
and the realization of the salvation world, more precisely the history of
in the New Testament: “Being made the embodiment and of the
know the mystery of His will, redemption in and through Jesus
according to His good will, as he Christ, through Whom the order
decides in Himself before, towards has been restored (nomos) within
the oikonomia of the fullness of the the creation of God (oikos). There is
time, for everything to be again a fundamental coincidence
comprised in Christ, the ones from between theology and oikonomia,
heavens and the ones from earth – because God has organized the
everything into Him” (Ephesians: 1: salvation plan according to His
9-10; Ephesians: 3: 2-3, 9; eternal counsel: “This mystery was
Colossians: 1: 24-25). This plan firstly known before all ages by the
was kept secret until it was Father, the Son and the Holy
revealed through Jesus (Romans: Spirit. By the Father like the One
16: 25). To Apostle Paul the divine Who deigned it, by the Son, like the
oikonomia is a work of the love of One Who fulfilled it, and by the
God, “Who wants that all the Holy Ghost, like the One Who
people to be saved and to come to collaborated to it” (Saint Maximos,
the knowledge of the truth” (I Answers towards Thalassius, 60,
Timothy: 2: 4). Oikonomia it is in The Romanian Philokalia,
often identified with the volume 3, p. 330).
“providence, but the mystery of the c) Oikonomia is one of the main
oikonomia is unveiled in the modalities (see EXACTNESS) which
embodiment of the Son of God the Church uses for applying the
(Ephesians: 1: 10). The oikonomia canonical norms, which consists in
supposes the personal and a pastoral attitude, of
dynamic character of the godhead, condescendence and compassion.
a movement in the divine will, Patriarch Photius (820-891)
which is based on His love for man. considers oikonomia consistent
Nicholas the Mystic summarizes with the spirit of the Orthodoxy,
the oikonomia thus: the plan of especially for reasons of
294
circumstance and in concrete and principle of the oikonomia in what

personal cases, in which is at stake regards the teaching of faith. In a
not only the general good of the letter towards Amphilochius, Saint
Church, but also the salvation of Basil, speaking about the practice
the individual. In the group of the of accepting the baptism of the
ones who separated themselves heretics, he refers himself to
from the Church, Saint Basil the churchly “customs” and not to
Great discerns between “heresy”, exceptions from the norms
“schism” and “illegal assemblies”, established by the churchly
and that`s why also the way to authority. Consequently, the
receive them back in the Church is oikonomia is not an exception, a
different. To heretics, to be exactly dispensation, as in the Roman
followed the provisions of the canonical law, which would imply
canons – re-baptizing; to the others the abandonment, the suspension
there can be made “concessions” at of the canons but an imitation of
receiving the baptism (Epistle 184, the love of God in a concrete case.
11, Romanian translation, p. 376). Oikonomia has at its basis the
There are extreme cases which Pauline principle, according to
admit indulgence: the heretics who which the godlike commandments
repent themselves before passing offer the possibility and the liberty
away from this life they must be of the pastoral advice. The divine
received if they show a true plan not only allows a great space
repentance (Idem). to the human liberty, but also asks
In the modern époque the for the total collaboration of this
oikonomia was studied in the frame one.
of the canonic law and was put in The fourth Pan-Orthodox19
connection with the validity of the Conference (Chambésy, 1968)
mysteries committed by the established among the themes for
unorthodox confessions. These the future Orthodox Synod the
Mysteries would not have “oikonomia in the Orthodox
sacramental value in themselves, Church”, but the proposal was
but recognized, “through abandoned by the first pre-
oikonomia”, by the Orthodox conciliar conference (1976).
Church, they are filled up with “The One Who gave existence to
sacramental substance. By the whole seen and unseen creation
applying the oikonomia the only with the power of His will, he
Orthodox Church recognizes for had before all ages, so before the
instance the validity of the Baptism creation of the world, a most good
to the unorthodox confessions, not and unspoken plan regarding the
taking in account anymore the world. At this one it was to unite
juridical and disciplinary aspects Himself, without change, with the
in effect, which would impede such nature of the men, through the true
recognition. The Church, in union in a hypostasis and to unite
applying its means of salvation, with Himself in an unchanged way
has the right to establish in which the human nature. And this was for
cases and in which conditions used Him to become a man, like only He
the oikonomia. Of course, the
Church cannot though apply the 19
O all the Orthodox Churches (E. l. t.`s n.).
knew it, and to make the man god Studies”, XXXII (1980), no. 3-4, p.
through union with Himself. With 334-373.
this purpose He divided the
centuries with wisdom, ordering OIKOUMENE (see
some of them for the work through ECUMENICAL MOVEMENT) (may
which He made Himself man, and be within the missing texts) (E. l.
others for the work through which t.`s n.)
He makes the man god. The end of
the time before decided for the work OLD-TESTAMENT: Bible (Biblia
through which he made Himself Hagia) of the first Christians is
man has reached at us, the counsel formed by the holy books of the
of God regarding the embodiment people Israel, namely the Old
being fulfilled through its Testament. This one was written in
accomplishing. By thinking at this the Hebrew language, from right to
thing the godlike Apostle and seeing the left, with an alphabet from the
that the counsel regarding the Near East. At the origin of the
centuries decided by God to make written Old Testament stays the
Himself man has been fulfilled oral tradition, which presents
through the embodiment of the God under the form of psalms, prayers,
Word, he says that “to us has holidays, legal prescriptions and
reached the end of the time”. religious norms, the alliance which
Therefore it is not simply about all God concluded it with this people.
the ages though by us, but about There were transcribed the most
the ones ordered for accomplishing important chapters from the
the mystery of the embodiment, history of this alliance: the history
which has reached at their end of the patriarchs: Abraham, from
through the decision of God” (Saint Ur, Chaldea (Genesis: 11: 31),
Maximos, Answers towards Isaac, James, the elders of the
Thalassius, 22, in The Romanian people; the liberation from slavery
Philokalia, volume 3, p. 69). and the Exodus from Egypt, under
the leadership of Moses; the
Bibliography: Isidor Todoran, traversing of the desert and the
The Principle of the Oikonomia from Law given on the Sinai Mountain;
Dogmatic Point of View, in the conquering of the promised
“Theological Studies”, VII (1955), land. The most important part of
no. 3-4, p. 140-149; J. Kotsonis, this tradition is constituted by the
Problémes de l`économie witness of the prophets about a
ecclésiastique, Gembloux, Duculot, living God Who leads the history.
1971; L`économie dans lÈglise The name attributed to the one
Orthodoxe, in “Istina”, XVIII (1973), who for the first time reunited in
no. 3, p. 377-378; Liviu Stan, written the oral traditions is
Iconomy and Intercommunion, in Iahvist.
“The Orthodoxy”, XXII (1970), no. After the falling of the
1, p. 5-19; Chesarie Gheorghescu, Jerusalem, the setting in fire of the
The Orthodox Teaching about the Temple (the year 70 after Christ)
Divine Oikonomia and the Churchly and the disappearance of the Jew
Oikonomia, in “Theological state, there emerged lists with
296
books in which the religion of Israel found in the Hebrew Bible, or

was recognized. A synod assembled introduces variants in the original
at Jamnia (Palestine), around the text. In exchange, it preserves texts
year 100 A. D., fixed the list which have been lost in the Hebrew
(canon) of the official books written Bible. Unlike the Hebrew canon,
in the Hebrew language, used by the Septuagint adds “good to be
the Jews remained in Palestine. read books” (anaginoscomena),
The Hebrew Bible or the Hebrew some of them written directly in the
canon comprises 39 books in the Greek language: Tobit, Judith, The
following order: Torah of the Epistle of Jeremiah, The Song of
Pentateuch: genesis, Exodus, the Three Young Men, III Ezra, The
Leviticus, Deuteronomy and the Wisdom of Solomon, The
Numbers; historical books: Joshua Ecclesiastes (Siracid), The History
Nun, Judges, Rut, Kings I, II, III, of Suzanna, The History of the
IV, I Chronicles, II Chronicles, I Dragon and of Bell, I, II, and III
Ezra, Nehemiah (II Ezra), Esther; Maccabees, and The Prayer of
poetical and of wisdom books: Job, Manasseh. The Jews from Palestine
Psalms, Proverbs, Ecclesiastes, did accept these books, which were
Song of Songs; prophetic books: included only in the Alexandrine
Isaiah, Jeremiah, Ezekiel, Daniel, canon. Until today, the Bible used
Hosea, Joel, Amos, Micah, by the Protestant Churches retains
Obadiah, Jonas, Naum, Habakkuk, only the canonical books from the
Sophrony, Haggai, Zachariah, and Hebrew canon, the other texts and
Malachi. books translated in the Septuagint
The oldest manuscripts are being reckoned as “apocrypha”
fragments of papyrus. The copyists (doubtful). The Catholic Bible
wrote the text of the Old Testament fallows the Alexandrine canon, but
in Hebrew language. The official separates the “Deuteronomy”
text is called Masoretic, established books from the canonical ones.
between the centuries 5 and 10, by
the Masoretes, scholars who were OLD-CATHOLICS. On
in charge with the sacred texts. international plan, the Church of
For the Hebrew communities the Old-Catholics is formed in 1889
formed outside Palestine, in from the union of the Jansenist
diaspora, especially in Alexandria, Church from Utrecht with a group
the Old Testament was translated of Roman-Catholic Churches and
in Greek language. This translation bishops from Germany,
is made in Alexandria, around the Switzerland and Austria, led by the
half of the second century B. C., by theologian Ignace von Döellinger (†
a group of 70 scholars in 70 days; 1890), as reaction against the
that`s why it is called Septuagint dogma about the primacy and the
(LXX in brief). The Orthodox authority of the pope, dogma
Church uses the Septuagint, pronounced at the Vatican I Synod.
because all the quotes from the Old The origin of the old-Catholics must
Testament, present in the New be put in connection with the
Testament, are taken from this movements of reform from within
translation. The Septuagint rarely the bosom of the Catholicism from
translates a text which cannot be the fifth century. For instance, the
synods from Constanza (1414- Meanwhile, Pius the Ninth

1418) and Basel (1431-1449) (1846-1870) proclaims as dogma,
reaffirmed the principle of the without the accord of a synod, the
Conciliarity, namely the supreme doctrine about the “Immaculate
organ within the Church is the Conceiving” of the Mother of the
synod to which obeys even the Lord, a doctrine sustained by the
pope. The Council from Lateran Franciscan school, and in 1864
(1512-1517) adopts and opposite publishes the Syllabus, a catalogue
position, by saying that the pope with the modern heresies and
has full authority. mistakes.
Another movement – the The one who resisted with all
Gallicism – is formed in France, his force against the Synod Vatican
where a local synod from 1682 I (convoked at 8th of December
formulates the “Gallican articles”, 1869) was the canonical of the
which provide that the authority of cathedral of Munich, Ignace von
the pope isn`t infallible, being Döellinger († 1890), a theologian
limited by the laws and the from the “historical” school. This
traditions of the king and of the one asks for the “turning back to
Church of France. Thus it is the sources”, to the Conciliarity
requested to be observed the from the Old church, to the liberty
autonomy of the national Churches of conscience. In the moment of the
and the right of the bishops to acceptance of the dogma, according
decide into council. to which the pope is infallible ex
In the same time, Cornelius catedra, and not ex consensus
Jansen, a bishop of Ypres († 1683), ecclesiae, 55 bishops left the
was sustaining that only the synod, and 88 rejected it. Around
elective grace can save the man. Döellinger, who was
The center of the Jansenism is excommunicated, rally the
established at the Port-Royal independent Catholics, known
Monastery, near to Versailles, since 1870 under the name of the
having Saint Gyran (†1643) and “Old-Catholic” Church. When the
Antoine Arnold (1694) as leaders Old-Catholic Churches emerged in
. The center, which was frequented Germany, Switzerland and Austria,
by Blaise Pascal (†1662), was these ones united themselves with
destroyed in 1709. The movement the Convention from Utrecht,
enters in conflict with the Jesuits, having as supreme organ the
being condemned by the pope in International Conference of the
1713. Due to this cause its Old-Catholics Bishops.
followers sought refuge Utrecht, The Old Catholics – who asked
which has Willibrod as first-bishop for using the local language into
in 1695. Several bishops were the cult, the suppression of the
suspended being accused of obligation of the confession and of
Jansenism. The rupture between the celibate – contacted the
Utrecht and Rome was consumed Orthodox since the forming of their
through the election at 17th of April church. The result of the
1723 of the bishop Cornelius theological dialogue from the last
Steenhoven († 1725). years is very positive, than the act
298
of reciprocal recognition is Eucharist, the ordination takes

imminent. place during the liturgy. The
bishop, in his quality of leader of
Bibliography: B. W. Verhey, the local Church, being
LÈglise dÙtrecht, 1984; Nrs. Küry, surrounded by priests, in the
Précis d`histoire de lÈglise, presence of the community (or
Editions catholique-chrétiennes, eparchy), vacant or newly founded,
4123 Allschwil/Suisse, 1968; it is the one who lays his hands on
Richard Stauffer, le premier concile the candidate and transmits to him
du Vatican, Eglise Reformée de the authority of exercising the
France Paris, 1963; Konrad priesthood, confirming him in the
Algermisses, Konfessionskunde, ministration of deacon, priest (or
Verlag Bonifacius-Druckeferei bishop, case when there must be
Paderborn, 1966, p. 470-613; present at least 2 bishops).
Eugène Haemerle, la dialogue entre The practice of ordination, as
vieux-catholiques et orthodoxes, in consecration ritual of the churchly
“Episkepsis”, no. 420, 1.6.1989, p. ministrants, it is attested by the
8-13. New testament, especially by the
Pastoral Epistles (Acts: 6: 6; I
ORDINATION [(Greek: Timothy: 4: 14: II Timothy: 1: 6-7;
heirotonia, Latin: ordination) = the Titus: 1: 5-9). The characteristics
action of stretching forth the hand, of the ordination can be
of choosing by vote, of laying on of summarized thus:
hands]: the Mystery within which, 1. The Ordination is not a
through the prayer invoking the problem of simple personal
Holy Ghost and through laying on vocation, or of social contract or of
of hands by a bishop (or two or pastoral necessity, but a situation
three bishops), are consecrated the of the grace, of sending and of
sacerdotal ministrants in the Church`s calling (Acts: 14: 23; 20:
respective rank – deaconship, 28). The ordination has sense if
presbyterate, or episcopate -, for corresponds to a ministration
the vacant parish or bishopric. The which the apostles believed it as
ordination is the moment in which necessary within the Church. On
a member of the Church is one hand, it is about the sending
introduced and instituted in the the ministrants by a bishop (Mark:
sacramental priesthood (distinct 3: 14; John: 20: 21-23). Any
from the universal one received in ordination is made on the account
the Mystery of the Baptism), being of a vacant parish of bishopric.
recognized to this member his Their mentioning in the act if the
personal authority and his ordination is mandatory (canon 15
permanent status in the of the Synod from Nicaea and
ministration of a community. All of Canon 6 of the Synod from
these are gifts of the Holy Ghost, Chalcedon – 451). The independent
Whom upon the candidate the ordination, “in absolute”,
bishop invokes through a special introduced in the IX century in the
prayer. The priesthood, in all its monasteries from occident, it is
stages, being associated by his forbidden. On the other hand,
nature with the Mystery of the according to the Canon 5 of the
Synod from Laodicea (364), the Canon 1). The apostolic tradition
election and the designation attests this practice: Peter, James
through vote of the candidate, as and John ordain James, the
also his acceptance by the “brother of the Lord (Acts: 15: 4-34;
community are mandatory. The 21: 18-19; Galileans: 1: 19; 2: 1-
ordination is just the ritual of 13), to be the leader of the early
introducing of the ministrants in a Church from Jerusalem. There are
local Church, which associates two main motifs which explain this
itself to epiclesis of ordination ritual: first it is about the
uttered by the bishop, through the emergence of a local Church, which
acclamation and the prayer “Let cannot ordain by itself its bishop,
him be worthy” (Axios). The being given its integration in the
Didache (chapter 15) indicates very apostolic succession through the
clearly the participation of the presence of the bishops,
community to the election of the representatives of the
bishops and of the deacons. congregational Church; then, to
2. To Clement the Roman and show the equality of authority and
Irenaeus of Lyon, the ordination is of power of the new ordained with
indispensable to identify and to the whole episcopate. Whether in
verify not only the apostolic the case of the priest there is
succession, but also the continuity applied the hierarchic principle:
with the faith from the beginning. “the smaller one takes blessing
And the function of continuity is a from the greater one” (Hebrews: 7:
function of representation: the 7), in the bishop`s case, the highest
bishop represents Christ, because rank of the churchly hierarchy, it is
one of His actions towards the manifested the parity and the
apostles was to entrust to them the collegiality of the episcopate. The
preservation and the transmission independent, the absolute
of His Gospel, in words and in ordinations are abnormal also in
Mysteries. Without the college of the bishop`s case, because the
the apostles there is no access to eparchy must be indicated in the
the Gospel of Christ. That`s why act of the ordination, and the
only the bishop has the right to priests and the deacons and the
ordain (Saint John Chrysostom, believers must be present at that
Commentary at Timothy, 11, G.P. liturgy within which their new
62, 553). The most proper shepherd is ordained.
representation of Christ is in the 4. Some dignities and functions
Mystery of the Eucharist, like of the Church appeared during the
president of the liturgical history, for organizing the pastoral
assembly. The bishop who ordains jurisdiction; they do not annul the
is the bishop who celebrates the principle and the basic ranks of the
liturgy. That`s why, between hierarchy: the deaconship, the
ordination and Eucharist is an presbyterate and the episcopate.
indissoluble tie (Didache: 14-15). The patriarch of a local
3. The bishop is ordained by autocephalous Church it is first of
two or three bishops from the all the bishop of an eparchy. Only
neighbor Churches (apostolic through oikonomia can be
300
admitted a ministration of regional dogmatic point of view, confess the

or national dimension same teaching of faith, formulated
(metropolitan, exarch, primate, by the ecumenical synods and
patriarch), with the consent of the developed by the neo-patristic
other eparchial bishops. In the tradition: from the liturgical point
Orthodoxy there is not bishop or of view all of them use the
patriarch of the universal Church. Byzantine rite, in the language of
5. The second ordination is the people of which there are part;
forbidden (apostolic Canon 68), from the organizing point of view,
because the bishop and the priest some of them are autocephalous,
are associates to the eternal namely they have their own
priesthood of Christ, “priest leadership, and other or
forever” (Hebrews: 7: 17-21). The autonomous, namely they are
indelible character of ordination canonically attached to a
has at its basis the permanent patriarchy or to a autocephalous
faithfulness of Christ towards the Church. The new “Gregorian”
ones whom he chosen to be calendar was adopted in 1924 by
disciples and servants. the majority of the Orthodox
6. The term of “ordination” is Churches, except by: Jerusalem,
used for the sacramental Russia, Serbia, Mount Athos and
consecration and instituting of the Old Calendarists.
three sacerdotal ministrations: the The creation of the
deaconship, the presbyterate and autocephalous Churches in East, it
the episcopate, while for the not- is an historical process, which
sacerdotal ministrations, which do begun with the constitution of the
not request a sacramental four old patriarchates: Alexandria,
consecration, it is used the term of which comprised Libya, Egypt,
“χειροτονήθηκε”20. Pentapole; Jerusalem which
included Palestine; Antioch, on
Bibliography: Priest Professor which depended Arabia, Phoenicia
PhD Academician Dumitru and Syria; and Constantinople,
Stăniloae, The Orthodox Dogmatic which comprised Asia Minor, Pont,
Theology, volume III, p. 143-171; Balkan Peninsula, and the
Cyrille Argenti, Sacerdoce du people Romanian Principates. Today we
chrétienner et sacerdoce ministerial, have the followings:
in “Présence Orthodoxe” 25 (1974), The Ecumenical Patriarchy of
p. 3-8); Sever Buzan, Ordination Constantinople. Byzantium was at
and Χειροτονήθηκε21, in “The the beginning a suffragan bishopric
Ortodoxy”, no. 4, 1957, p. 586-613. of the chair from Heraclea, in
Thrace; but after it became the
ORTHODOX CHURCHES: (see capital of the empire, the “second
also ORTHODOXY): ensemble of Rome”, the “new Rome”, in 324,
local churches which, from due to Emperor Constantine (306-
331), it gained a great churchly
20
We give here the Greek term because we and political importance. On the
haven`t found yet an English equivalent for it. patriarchal throne stood
In Romanian language is “hirotesie” (E. l. t.`s personalities like John Chrysostom
n.).
21
(407), Nestor (428-451), Photius
Idem to the previous footnote.
(899). The jurisdiction of the whole Orthodox “diaspora”. In fact

patriarch of Constantinople has he exercises this right only upon
been established by the ecumenical the Greek communities from North
synods. The one from and South of America (which form
Constantinople (381), through the an autonomous bishopric), from
canon no. 3, distributes to it a Western Europe and from
primate of honor, after Rome; the Australia. The present ecumenical
one from Chalcedon (431), through Patriarch, Bartholomew I, has been
the canon no. 28, it attributes to it enthroned at 2 November 1991. He
the eparchies of Thrace, Asia Minor has his residence in the Phanar
and Pont. In the XI century, under neighborhood from Istanbul.
its jurisdiction enter not only the The Greek Orthodox Patriarchy
Greeks from the Byzantine Empire, of Alexandria. It is the oldest
but also the Christians from the patriarchal chair, being mentioned
North of Africa, from South Italy by the first ecumenical synod. The
and Sicily, from Asia Minor, from patriarch, who considers himself as
Balkan Peninsula, from Russia, being the successor of Apostle
and from the Romanian Mark, and wears the title “pope
Principates. During this period, the and patriarch of Alexandria and of
Ecumenical Patriarchy comprised Africa, occupied at the beginning
600 Episcopal chairs. The conquest the second place after the bishop of
of the Constantinople by the Latin Rome. Because of the Monophysite
crusaders, in 1204 (after this the controversy, in 475, the Church of
Patriarch moves his residence at Alexandria cleaved in two groups:
Nicaea, where it remains in exile one, which accepted the
until the year 1272) and then the Christological doctrine of
falling under the Turks, in 1453, Chalcedon (451) and the authority
considerably reduced the of the Byzantine Emperor (the
importance of the Patriarchy of “melkites”), and another which
Constantinople, although the rejected the Chalcedon and
Turks recognized to the Patriarch constitutes itself as the Coptic
the quality of civilian ruler (etnarh) Egyptian Church. At the beginning
of the Orthodox Christians. Also, it used the Coptic or the
since the formation of the Alexandrian rite, but from the XI-
autocephalous local churches, at XIII centuries it has passed to the
the end of the XIX century, its Byzantine rite, for both the
jurisdiction shrinks. In 1928, 48 believers and the hierarchy are of
bishoprics were given back to the Greek origin. The present
Church of Greece. In its present jurisdiction of the patriarchy of
jurisdiction enter Greek believers Alexandria extends in Egypt,
from Istanbul, the eparchies from Sudan, Tunisia, Congo, Kenya,
Turkey, a few from the Dodecanese Cameroon and South Africa,
Islands, as also the Mount Athos. regions for which have been
On the basin of a canon of the ordained African bishops and
Synod from Chalcedon, the priests. The patriarchy has its
Patriarch from Constantinople center in Alexandria (Egypt) and it
pretends as jurisdiction upon the
302
is led by patriarch Parthenios, Chalcedon (451), the bishop

enthroned at 8th of March 1987. Juvenal obtains the recognition of
The Patriarchy of Antioch. In the Jerusalem as autonomous
year 34, Peter is in Antioch, where patriarchy, occupying the fifth
the disciples of Christ are called place in the hierarchy of the
Christians ca. 43). Saul of Tars Pentarchy, and having jurisdiction
converts on the road of Damascus upon Palestine and Sinai
(c. 36). Antioch and Damascus will Peninsula. Because of the invasion
fall under Persians in 610. In 1268 of the Persians and of the Arabs, in
Antioch is destroyed, and in 1400 the VII century, and especially due
the Mongols invade Syria and to the establishment of the Latin
Damascus. It is mentioned by the states in the XII-XIII centuries,
canon 2 of the Second Ecumenical Jerusalem lost from his churchly
Synod (381). In the V century, importance. (The Islam occupies
because of the Monophysite heresy, Jerusalem in the year 638, when
takes place the same schism as in the patriarch Heraclius becomes
Alexandria. The patriarchy of Monothelite. The Crusaders
Antioch from today comes from the conquer Jerusalem in 1099). Later
Chalcedonians Syrians (or it entered under the influence of
“melkites”). It used the Antiochian the Patriarchy of Constantinople,
or Syrian rite until XIII century, and only in the XIX century has
when has taken from regains the old autonomy. The
Constantinople the Byzantine rite. majority of the believers are of Arad
In 1215 the Maronites – an origin, settled in Israel and Jordan.
autochthonous group – are The present patriarch, Diodoros,
recognized from Rome as the enthroned at 16th of February
“Church of Antioch”. In 1366, the 1981, has his residence in
residence of the Patriarch is moved Jerusalem.
from Antioch (today in Turkey), at The Patriarchy of Moscow and of
Damascus, in Syria. From 1899 the Whole Russia. It comprises the
the patriarch is Arab, like also the Orthodox from Russia and
majority of the believers and of the Ukraine, without the ones from
clergy, and the liturgical language Georgia, who keep the old, unfixed
is Arad. The patriarchy, with the calendar, and use in cult the old
center at Damascus, comprises Slavonic language. In the year 988,
eparchies in Syria, Lebanon, Iraq, Prince Vladimir of Kiev imposes the
the United States, Australia, New mass Baptism, and so the
Zeeland, Brazil and Argentine. The Orthodox Christendom becomes
present patriarch, Ignatius the the official religion of his state.
Fourth, has been enthroned in July Prince Yaroslav (1019-1054) places
1979. the Church under the jurisdiction
The Greek Orthodox Patriarchy of the patriarch of Constantinople,
of Jerusalem. In the year 70 who nominated the Metropolitan of
Jerusalem is taken over by Kiev. In the year 1240, Kiev is
Romans. In the year 135 takes occupied by Mongols and, despite
place the temple the defilement of that in the year 1380 the Prince of
the Temple and of the Holy Moscow, Dmitri, rebels against the
Sepulchre. At the synod of the Tatars, only Ivan the Third of
Moscow (1440-1505), immediately Constantinople; 3) establish in

after the fall of Constantinople 1920, after the foundation of the
(1453), puts an end to the Mongol Yugoslavia state, with the
domination. Ivan considers Moscow headquarter in Belgrade, despite
as “the third Rome”. the fact that Yugoslavia gained an
In the year 1589, the Patriarch autonomous statute ever since
Jeremiah of Constantinople grants 1830. During the Second World
to the Metropolitan Job the title of War, the Serbian Church and its
Patriarch of Russia, but the patriarch, Gabriel (1937-1950),
patriarch was suppressed in the endured great losses and sufferings
year 1721 by the tsar Peter the from the part of the foreign forces.
Great (1692-1725) and replaced Patriarch Paul, Archbishop of Peci
with the Holy Synod. He was and Metropolitan of Belgrade, was
restored only in 1917, through the enthroned at second of December
election of the Patriarch Tikhon († 1990 (in the year 1959 detached
1925). After an interregnum, in the from the autonomous Church of
year 1943 was elected as patriarch Macedonia detached out from the
the Metropolitan Serge, and after Serbian Patriarchy. Its
followed the patriarch Alexei (1945- metropolitan has the residence at
1971). The history of the Russian Skopje and wears the title of
Church knows great churchly and Bishop of Ohrida. The canonical
spiritual leaders, like for instance position of this church hasn`t been
Sergius of Radonezh (1314-1291, recognized by the other Orthodox
Dmitri of Rostov (1651-1709), Churches).
Tikhon of Zadonsk (1724-1783), The Romanian Patriarchy. The
Seraphim of Sarov (1759-1833), Christendom penetrate into Dacia
but also big schismatic changes, as ever since the beginning of the
the one of the “raskolniks” - second century, during the
initiated by patriarch Nikon (1651- conquest of this region by Romans
1658). The present patriarch Alexei and so since the formation of the
has been enthroned at 10th of June Romanian people22. Already in the
1990. year 325 “a bishop of the Goths”,
The Patriarchy of Serbia. The attends to the synod of Nicaea. The
founder of the Serbian Church was Arian priests Wulfila (ca. 310-381)
Saint Sava, the son of the Prince translates the Bible into the Gothic
Stephan Nemania (ca. 1167-1196). language. In the XV century, are
Monk at Mount Athos, Saint Sava organize two great metropolitans,
returns into country in 1024, and in Wallachia and Moldavia, under
is ordained archbishop of Serbia in the jurisdiction of the patriarch of
1219, at Nicaea, by the ecumenical Constantinople. There was also a
patriarch, Manuel I. Are know metropolitan for the Romanian
three patriarchates: 1) proclaimed Orthodox from Transylvania,
by the tsar Dusan the Great in the included into the Austrian –
year 1346, but abolished by the
Turks in 1458; 2) between 1557
and 1766 (with the center at Peci),
22
The translator of this book has a different
which is abolished by opinion: the Apostle Andrew came and
Christianized the Dacian since the year 48.
304
Hungarian Empire. After the union patriarchy. Constantinople did not

of the Romanian Principates is accept this, that`s why in the year
done in 1859, and in 1877 1872 it declares the Bulgaria
Romanian gains the state Church as “schismatic”. This
independency, in the year 1885 the rupture ceases in the year 1945,
Romanian Church obtains the when Constantinople recognizes
autonomy. In the year 1925 is the autocephaly of the Bulgarian
established the Romanian Church, by recognizing
Patriarchy, by raising the bishop of Metropolitan Stephen as exarch.
Bucharest at the rank of patriarch. Only in the year 1953, after 560
The first patriarch was Miron years, the patriarchy has been
Cristea (1925-1939), after whom reestablished by electing patriarch
followed Nicodemus (1939-1948), Cyril († 1971). Maximos, the
Justinian (1948-1977), Justin present patriarch, with the chair at
(1977-1986), and Teoctist (1986- Sophia, has been elected in July
2007). The present patriarch 1971. Since 1975 the Bulgarian
was enthroned in 30th of Patriarchy has passed to the new
September 200723. The Liturgy calendar, but preserves into the
and the Sermon are done in the cult the old Slavonic language.
Romanian Language. The Church of Cyprus (an
The Bulgarian Patriarchy. The autocephalous archbishopric) was
Bulgarians, the southern branch of declared independent by the synod
the Slavs, have been Christianized of Ephesus (431), on the motif of
by the Byzantine missionaries send being founded by the saints Paul
by Photius in the year 865. The and Barnabas. The island has been
tsar Boris (853-889) received the successively occupied by Arabs,
Christendom under the form of the Byzantines, the Latin crusaders
Byzantine rite. The Bulgarian (1191-1571), by the ottoman Turks
patriarchy was founded in the year (1571-1878), and by English
1017, under the tsar Simeon, but Empire (1878-1960). Under the
was abolished in the year 1019 by archbishop Makarios (1950-1977),
the Byzantine Emperor Basil the who was in the same time also the
Second (the Bulgaroctone). In the president of the country (etnarh),
year 1186 the second patriarchate the Church was engaged in the
is restored with the center at movement of union with Greece
Trnovo, but it was again abolished (Enosis). The archbishopric has the
by the Ottoman Turks (1393). headquarters to Nicosia. With the
During the Ottoman occupation, title of “archbishop of Nova
the Church was under the Justiniana and of the whole
Patriarchy of Constantinople, Cyprus”, the present archbishop,
which tried to suppress the liturgy Hrysostomos, has been enthroned
in the Slavonic language. In the at 13th November 1977.
year 1879, the Bulgarians obtain The Church of Greece (with the
from the sultan Abdul Aziz the rank of archbishopric). Greece is
right of having an independent the only country where the
Orthodox Church is church of
state. Since the IV century, Greek
23
The highlighted excerpt has been modified provinces have been under the
by the English language translator.
jurisdiction of the Constantinople, Church did not recognize its

but they were also under the statute of autocephalous
Bulgarian domination (X-XI patriarchy until 1944. The
centuries) and under the Ottoman patriarchy is led by a Catholicos-
one (XV-XIX centuries). Patriarch, Ilia, enthroned at 25
Immediately after the national December 1977, with the residence
independence of Greece (1933), the at Tbilisi. The church uses in cult
Greek Church declares itself the Georgian language. The
autocephalous, but the patriarchy autocephaly of the Georgian
from Constantinople didn`t Church was recognized by the
recognize this autocephaly until Ecumenical Patriarchy in 1990.
1950. In 1928 receives under The Orthodox Church of
jurisdiction some metropolitans Czechoslovakia was formed out of
which belonged before to diverse groups of Orthodox
Constantinople. The Metropolitan believers. A small Orthodox group
Seraphim was enthroned at 16 existed in Prague since 1870. In
January 1974, as archbishop of 1923 the ecumenical patriarch
Athens and of all Greece. appoints as bishop Sabbatios as
The Orthodox Church from bishop of Prague. Another group is
Poland. It was founded after the the one which separated itself from
First World War, for the old Rome and passed to orthodoxy in
Slavonic population, the 1925, under the leadership of the
Byelorussians and the Ukrainians Bishop Gorazd Pavlik, ordained by
from the Polish territory. O part of the Serbian Patriarch. In 1930 a
the Orthodox bishops accepted the group of Carpathian-Russian
union (Brest, 1596). In 1924, the Uniates turns back to Orthodoxy
Ecumenical Patriarchy grants it the and form the Mukaceva eparchy.
statute of Autocephalous Church. Another group is formed by Greek-
After the Second World War, in Catholic Rusins, from Presov
1948, Patriarch Alexei renews this eparchy, which came back to
statute. The Church uses in cult Orthodoxy in 1950. The
the Slavonic language. The present autocephaly was granted by
primate, Basil, metropolitan of Patriarch of Moscow in 1951. The
Warsaw and primate of Poland, Metropolitan Dorotheos was
was enthroned at 24th of January enthroned at 24th of September
1970. 1964 and has its residence in
The Patriarchy of the (Catholicos) Prague.
Georgia. The Christendom entered The Orthodox Church of Finland
into Georgia since the V century, comprises the believers from
through Saint Nina. Until 1053, Karelia, who in 1918 constitute
when becomes autocephalous, the themselves into a church
Church of Georgia was in close independent from the Patriarchy of
connection with the Patriarchy of Moscow. In 1923, the Patriarch
Antioch. Between 1817 and 1917 Meletios the Fourth of
depended on the Patriarchy of Constantinople granted to it the
Moscow. In 1918 becomes again rank of autonomous archbishopric,
autonomous, but the Russian under his jurisdiction. The
306
Patriarch of Moscow did not accept Bishop Iakovos – of the Greek

this but in 1958. The Church has Orthodox Archbishopric. In 1970
its administrative center in Kuopio, the Patriarch Alexei of Moscow
where is also the residence of the grants autocephaly to the “Russian
Bishop of Karelia and of the whole Orthodox Congregational
Finland, John, enthroned at 24th of Metropolitan in America” (the
January 1988. Metropolitan) around which
The Archbishopric of Sinai gathered some eparchies and
comprises in fact only one parishes of other national
monastery, Saint Catherine, identities, with canonical situation
founded by the Emperor Justinian still unknown. The primate of this
the First (VI century), at the foot of Church is the Metropolitan
the Moses` Mountain. At the Theodosius, Archbishop of New
beginning the monastery was York.
dependent of the Patriarch of The Japanese Orthodox Church.
Jerusalem, but in 1575 was The Orthodoxy was introduced in
recognized as autocephalous by a Japan in 1860. At the beginning,
synod from Constantinople and in the native priests were ordained by
1872 was also recognized by a the Russian bishops. After the
synod from the four old eastern WWII, the Japanese Church
patriarchies. The abbot of the Saint depended on the Russian
Catherine Monastery – Demianos – Autocephalous Metropolitan from
is in the same time Archbishop of New York, until 1970, when
Sinai, since 1973. received the autonomy from the
In the last years a few churches Patriarch of Moscow. The
succeeded to obtain a statute of Archbishop of Tokyo, Theodosius,
autonomy or autocephaly, was installed at 28th of March
according to a procedure unknown 1972.
in the history of organizing of the The Orthodox believers who are
local churches. The “autocephaly” outside the borders of the
of these churches is considered by traditional local Churches, either
the other Orthodox churches, as result of their missions or as
except by the Mother-Church result of the recent migration (the
which grated it to them, as having so-called Orthodox “diaspora”) for
a provisory and relative character. more categories: eparchies and
It is about the followings: parishes with canonical status,
The Orthodox Church in which directly depend on the
America. The majority of the mother churches and which are in
Orthodox believers from America, communion with all the Orthodox
of diverse ethnic origins and of Churches; autonomous groups,
diverse liturgical languages, is some of them not being known as
comprised in eparchies which are having a canonical position;
under the jurisdiction of the isolated groups of migrants which
respective local Churches. The do not have communion with any
rulers of these eparchies form the Orthodox autonomous or
“Permanent Conference of the autocephalous church (for instance
Canonical Orthodox Bishops in the Russian Church from exile).
America”, of which president is
Bibliography: Articles by CHURCHES24: (Believers’

Zachary C. Xintaras, Milan Șesan, statistic)
Iorgu Ivan, Pierre Kovalevsky, in The Ecumenical Patriarchy of
the volume Les Eglises Orthodoxes, Constantinople (Istanbul): 20,000
collection “Le monde religieux”, G. in Turkey, 450,000 in the Greek
Pairault, Lezay, 1969; F. Dvornik, islands, 1,500 in Mount Athos.
The Legend of the Apostle Andrew The Patriarchy of Alexandria
and the Ideea of Apostolicity in (Alexandria, Egypt): 10,000 in
Byzantium, Cambridge Harvard Egypt, 60.000 in other countries.
University Press, 1958; O. The Patriarchy of Antioch
Clement, lÈglise Orthodoxe, (Damascus, Syrian): 800,000 of
Presses Universitaires de France, which 500,000 in the Middle East.
Paris, 1961; George P. Fedotov, The The Patriarchy of Jerusalem
Russians religious Mind, 2 volumes, (Jerusalem): 60,000 (including the
Cambridge, 1966; George autonomous Archbishopric of
Ostrogorsky, Studien zur Mount Sinai – Saint Catherine
Geschichte des byzantinischen Monastery).
Bliderstreites, Hakkert, The Patriarchy of Russia
Amsterdam, 1964; Dimitri (Moscow, founded in 1589): 50-70
Obolensky, Sts. Cyril and millions.
Methodius, Apostles of Slavs, in “St. The Patriarchy of Serbia
Vladimir`s Seminary Quarterly”, 7 (Belgrade, Serbia, founded in
(1963), p. 3-13; Idem, The 1925): 9 millions, of which 1
Byzantine Commonwealth. Easter million in diaspora.
Europe, 500-1453, Weidenfeld and The Romanian Patriarchy
Nicolson, London, 1971; Alexander (Bucharest, founded in 1925): 17
Vasiliev, History of the Byzantine millions.
Empire, 324-1453, two volumes, The Patriarchy of Bulgaria
Madison, Wis., 1958; F. Dvarnik, (Sophia, founded in 1961): 6
Byzantine Mission among the Slavs, millions.
Rutgers, University Press, New The Patriarchy of Georgia
Brunswick, 1970; Vasil T. (Tbilisi, recognized in 1990): 1
Istavridis, Bibliography of the million.
Church History (1453 to the The Church of Greece
present), in “The Theology”, 48 (Athens): 8 millions.
(1977), no. 2, p. 400-418; Donal The Church of Cyprus
Attwater, The Christian churches of (Nicosia): 500,000.
the East, two volumes, Milwaukee, The Church of Poland
1947-1948; T. E. Bird, A Survey of (Warsaw): 400,000.
Orthodoxy, 1974, in “Diakonia”, 10 The Church of Czechoslovakia
(1975), no. 2, p. 131-167; S. (Prague): 150,000.
Bolshakoll, Orthodox Missions The Church of Albania
Today, in “International Review of (Tirana): 250,000 in 1967.
Missions”, 42 (1953), p. 275-284.
24
We warn again the reader that these data can
be now obsolete (E.l.t.`s n.).
308
The Church of Finland language, the indigenization of the

(Kuopio): 60,000. cult.
The Church of China: 60,000 The Coptic Church (Coptic it
in 1962. means Old Egyptian) it has at
The Orthodox Church from origin the group of Egyptian
America: (New York, recognized as Orthodox believers led by the
autocephalous by the Patriarchy of Patriarch of Alexandria, Dioscoros
Moscow, in 1970). the First, who sustained the
Diaspora (dependent on the Monophysitism at Chalcedon (451)
churches of origin): and who separated himself from
North America: 5 millions. the Melkite group (“Melkite” it
South America: 600,000. means partisan of the Emperor)
Europe: 700,000. composed by Orthodox Greeks who
Australia: 250,000. accepted the dogma from
Chalcedon. Albeit there was
ORTHODOX ORIENTAL attempted a reunification of them,
CHURCHES (or pre- in 520, around the moderate
Chalcedonians): communities of Monophysitism formulated by
Monophysite tendency, which Sever of Antioch (512-538), starting
organized themselves separately, with the year 542 the Coptic
rejecting the Synod of Chalcedon believers reorganize themselves
(451). In the atmosphere of the autonomously as a anti-
beginning o the V century, when Chalcedonians group, for the
the Christological dogma was influence of Jacob Baradai, bishop
submitted to some unorthodox of Edessa (541-578). In time, the
interpretations and formulations, Coptic Church definitively
the Orthodox Church summons detached itself both from Rome and
two ecumenical synods: in 431 from Byzantium, and the Arab
when condemns the Nestorianism conquest from 642 favored this
and so is born the Syrian Church, autonomy. In the life of this
and in 451, when condemns the Church the monasticism played a
Monophysitism. Thus, the great role, Saint Anthony, in 285,
Churches from: Armenia, Syria (the and Saint Pachomius, in 317,
Jacobite one), Egypt (Coptic), inaugurated the coenobitic
Ethiopia and India, namely from monarchism in Egypt. The Coptic
the counties from the edge of the calendar begins in the year AD
Byzantine Empire, separated 284. For the origin of this Church
themselves from the one who is put in connection with the
accepted the dogma from staying the Mark the Evangelist in
Chalcedon, considered to be Alexandria, the leader of the
“Emperor`s partisans”. A series of Church wears the title: “pope of
characteristics are common to Alexandria and patriarch of the
these Churches: their opposition chair of Saint Mark”. The center of
against the domination of the the Church is in Cairo. Pope
Byzantine Empire, the desire of Shenuda III was enthroned in
churchly autonomy, the symbiotic November 1971.
with the native culture and The Syrian Church comes from
the old patriarchy of Antioch, from
which separates itself after 451. It Caesarea Cappadocia and Antioch,

has at its origins a Monophysite which were under the Byzantine
minority from Syria, which groups influence. Since the early stage, the
itself independently under the Armenian Church has its own
Patriarch of Antioch, Peter, in 455. culture, language and alphabet
It is known under the name of (invented by Mesrop Mashtotz). The
“Syrian-Jacobite”, after the bishop historical national and spiritual of
Jaqob Baradeus of Edessa, who all Armenians is Etchmiadzin
played an important role in its (Armenia). During history other
organizing, around the year 540. centers have been organized for the
After its expulsion from Antioch Armenian from diaspora: in 622
(conquered by Arabs in 638), the the Patriarchate of Jerusalem, for
Church moves its centre at Mardin the Armenian from Jordan and
(Turkey), and then at Homs (Syria), Palestine; in 1925 is established
and since 1959 at Damascus the Catholicos of Sis in Cilicia, for
(Syria). The non-Chalcedonian the ones from Lebanon; in 1461,
Syrians celebrate the liturgy of the Patriarchate of Constantinople,
Saint Jacob, in Syrian language. for the ones from Turkey.
The present patriarch is Mar In the time present there are
Ignatius Jacob the III, with the two “Catholicos”: of Etchmiadzin,
residence at Damascus. in Armenia, led by the Patriarch-
The Syrian Church (of Malabar) Catholicos Vasken I “of all
from India, it has a common Armenians”; and of Cilicia, in
history with the Syrian-Jacobite Antelias, Beirut, led by the
Church, but it is an autonomous Catholicos Karekin II, for the
and autocephalous church, since Armenians from Lebanon, Syria,
1912, when the Patriarch Abdul Cyprus, and a part of Diaspora.
Massiah of Antioch established in The Ethiopian Church. Ethiopia
India an independent Patriarchate. has been Christianized by Syrians
The ruler of this Church is the at the beginning of the IV century,
Catholicos Baselius Marthoma through the mission of Frumentios,
Mathews, with the center at the first Ethiopian Bishop,
Kottayam (Kerala, India). consecrated by the Patriarch
The Apostolic Armenia Church. Athanasius of Alexandria, for its
The Christendom penetrated in old capital, Axum. In XIII century
Armenia since the time of the isolates itself definitively from the
Apostles and becomes official Byzantine Empire, and accepts the
religion at the beginning of the IV pre-Chalcedonian Christology.
century, due to Gregory the Entire centuries, until 1951, the
Lightener, who converts King bishops and the priests were
Tiridat (288 or 301). During the ordained and sent by the Coptic
period 392-405, monk Mesrop patriarch of Alexandria. In 1958
creates the Armenian alphabet and becomes an autocephalous
translates the Bible into it. In 520, patriarchy. After the revolution
the Armenian Church accepts the from 1974 and the deposition of
Christology of Severus of Antioch to the formal patriarch, Theophilus,
become autonomous from by the Synod in February 1976, in
310
August the same year was the leadership of patriarch Maxim

enthroned, as the third Patriarch of V. Hakim (Lebanon). Also, the
the Ethiopian Church, Abuna Tekle Maronite Catholic Church is the
Haimanot, who has the residence group founded by a monk, Maron
at Addis Ababa. After a short (V century), who impropriated the
shepherding, the patriarch Monotheletic doctrine, rejecting the
Mercurios was suspended and synod of Constantinople (681) and
replaced with the patriarch Paul in who, under the pressure of Latin
June 1992. crusaders, united itself with the
The Assyrian Church of the Western Church, in 1445. The
Orient (Chaldean or Nestorian). The Maronites are Catholics of
Church wears the name of the Antiochian rite (Lebanon).
region (the Persian Empire, at East The Orthodox Oriental
of Euphrates) where the Nestorians Churches, or pre-Chalcedonian,
Christian found refuge, after being have been engaged in the last
persecuted in the Roman Empire. decades in a movement of getting
The Church declares it closer to each other, and also
independence from Antioch, in between them and the Eastern
424, having its centre at Seleucia- Orthodox Churches. The first pan-
Ctesiphon, and in 486 adheres to Oriental meeting was at Addis
the doctrine of Nestor. In the VI- Ababa (8th of January 1965), where
VIII centuries, the Assyrian Church was decided to form a permanent
undertakes one of the vastest commission for coordination,
missionary activities known in which held meetings in the
history, in India and China. In 632 following years. Out of the initiative
Mohammed dies, and in 636 his of the Ecumenical Council of the
followers conquer Mesopotamia. Churches, a series of unofficial
The original Church of consultations between the
Mesopotamia was destroyed by Orthodox and the Oriental
Tamerlane, in 1360. The followers theologians were organized at:
of this Church are spread in Aarhus, 1964; Bristol, 1967;
Lebanon, Iraq, Syria and Iran, use Geneva, 1970; Addis Ababa, 1971.
liturgies of Nestorian inspiration, During these discussions, the
composed before 431, in the old theologians rediscovered the great
Syrian language. The Catholicos- common Christological fund, on
Patriarch from Iran is Mar Dinkha which can be rebuild the union
IV. between the two communions of
The name of Greek Melkite Eastern churches. At 10th of May
Church is used today for the 1973, Pope Paul the Sixth and
catholic community of Byzantine Pope Shenuda the III (of the Coptic
rite (united), which accepted in Church) signed a common
1724 the union with Rome (after declaration in which they affirm
451 and even after 1054, all the that their churches have in
Orthodox Christians from East and common the same traditional fund
West were called “Melkites”, in the of faith. At 19th of November, an
sense of adepts of the Synod of accord signed by the churchly
Chalcedon ). The most part of the leaders from the Middle East
Melkites are today Arabs, under speaks about the profound
“communion” among the Oriental

churches. 1907) and The Symbolic (Athens:
1930); Constantin Diovouniotis,
Bibliography: Aziz Atiya, A The Critic of the Dogmatic of
History of Eastern Christianity, Andrutsos (Athens, 1907);
Mowbrays, London, 1978; I. M. Dimitrios Balanos, Introduction in
Hornus, Introduction aux Eglises the Knowledge of the Theology
Orientales, in “Foi et Vie”, 1 (1974), (1906) and The Mysteries of the
p. 1-93. N. A. Horner, Orthodox church (Athens, 1913). At
Rediscovering Christianity where it the Congress of the faculties of
Begun, Heildeber Press, Beirut, Theology from Athens (1936), the
1974; Iris Habib el Masri, The Story Greek theology is represented by a
of the Copts, Middle East Council of series of illustrious professors of
Churches, Dar El Alam Al Arabi, theology, headed by Hamilcar
Cairo, 1978; Wilhelm de Vries, “Die Alivisatos, the president of the
Getrennfan Kirchen des Ostens”, in Congress, which ascertains though
A. Algermissen, Konfesionstunde, the existence of a Greek literature
Verlag Bonifacius-Druckerei, received from “second hand”
Paderborn, 1966, p. 79-147; Ene sources, namely from sources
Braniște, The Cult of the Old foreign to Orthodoxy.
Christian Churches from Orient, The last representatives of this
“The Orthodoxy”, XVII (1965), no. generation are P. N. Trembelas,
1, p. 83-131; Nicolae Necula, The who publishes The Dogmatic of the
Doctrine and the Religious Life of Orthodox Church (3 volumes, 1959-
the Coptic Church Reflected in Its 1961, translated by O. Dumont in
Liturgical Texts (doctoral thesis), in Editions de Chevetogne, 1969) and
“The Orthodoxy”, XXVIII (1976), no. Ioannes N. Karmiris, who besides
3-4, p. 473-606; Zareh Baronian, the studies about The Confessions
The Liturgy of the Armenian Church of Faith from the XVII century,
in the Frame of the Liturgies of the about Orthodoxy and Protestantism
Other Eastern Liturgical Rites (1938), Orthodoxy and Catholicism
(doctoral thesis), excerpt from “The (1964-1965), Orthodoxy and the
Orthodoxy”, XXVII (1975), no. 1; Old-Catholics (1966), publishes in
Vasile Costin, The Coptic Cult in two volumes The Dogmatic and
Report with the Cult of the Orthodox Symbolic Monuments of the
Church (in Greek), Athens, 1972; Orthodox Church (Athens, 1952-
Timotei Seviciu, Contact Points 1953, and Graz, 1960 and 1968).
between the Chalcedonian The present generation of Gree
Christology and the non- theologians is led by Nikos
Chalcedonian one, from the Nissiotis (in Greek: The
Perspective of the Cyril of Existentialism and the Christian
Alexandria, in “The Orthodoxy”, Faith – 1956; Prolegomena to the
XLI (1989), no. 4, p. 7-19). Theological Gnosiology – Athens,
1965; The Philosophy of the
ORTHODOX THEOLOGY: Religion and the Theology of the
Philosophy – 1965), who introduced
Missing text the ecumenical thematic in the
312
Orthodox theology (Die Theologie place de lÒrthodoxie dans le

der Ostkirche in Oekumenischen Movement oecuménique, 1969;
Dialog. Kirche und Welt in Pneumatologia ortodossa, The
Orthodoxer Sicht, 1968; Types and centrality of the Holy Spirit in
Problems of Ecumenical Dialogue, Orthodox Worship, 1978);
1977). Beside the studies of the Methodios Fouyas (The Person fo
specialist professorsd: Sava Jesus Christ in the Decisions of the
Agourides (The New Testament), G. Ecumenical Councils, 1976);
Mantzarides (ethics), E. Theodoru Damaskinos Papandreu (articles
(liturgics), V. Istavridis about the pan-Orthodox synod);
(ecumenism), V. Phidas (canonical Kallistos Ware (The Orthodox
law), Anastasios Yaannoulatos Church, 1967); Eustratios Argenti
(mission), I. Fontoulis (liturgics), P. (The Orthodox Way, 1979); Philip
Vassiliadis (biblical theology), Sherrard (The Greek East and the
Cyrile Argentis (ecumenism), here Latin West, 1959; Constantinople -
can be added the theologians from Iconography of a Sacred City,
the Greek diaspora: Stanley Oxford, 1965; Church, Papacy and
Honakas (ethics), Theodor Schism, 1978).
Stylianopoulos (biblical theology),
Calivas (liturgics). In addition to ORTHODOXY [Greek: orthos +
editing the patristic texts which doxa = the right faith and the true
received a new impulse due to P. congregational worshipping]: the
Christou and P. Nellas, new teaching which comes in direct and
contributions in theology brought: uninterrupted continuity with the
John Romanidis (About the apostolic tradition, through the
Ancestral Sin, Greek, 1956); John patristic and neo-patristic theology,
Zizioulas, (About the Unity of the and which forms the common faith
Church in Eucharist and the Bishop of the undivided Church, from the
in the First Three Centuries, Athens, first millennium. In fact, the
Greek, 1965; Apostolic Continuity Didache or the rule of apostolic
and The Orthodox Church, 1975; faith has been the basic criterion of
Ecclesial Being, 1979; The Local the orthodoxy of each tradition.
Church in an Eucharistic That`s why, any rupture in the
Perspective, 1977; Verité et continuity with the apostolic
communion dans la perspective de tradition was considered as a
la pansée patristique grecque, corruption or as abandoning the
1977); Christos Yannaras (De Orthodoxy which can take the
làbsence et de lìnconnaissance de shape of a heresy, either the form
Dieu, Paris, 1971; The Ontological of a separate confession. Whilst the
Content of the Theological Concept Orthodoxy justifies its dogmas
of Personality, Greek, 1970; The through this apostolic and patristic
Metaphysic of the Body According to continuity, the other Churches or
Saint John Climacus, Greek, 1971). confessions are, in a way or
Also here must be mentioned the another, come out from a
names of some authors who separation act, act into which they
treated about ecumenical have formed their own confessional
problems: Emilianos Timiadis tradition. Thus, the Oriental
(Lebendige Orthodoxie, 1960; La Churches or the non-Chalcedonian
ones appeared in the V century, in - The Constituting of the

the period of the Christological “Byzantine” rite (centuries VI-VIII),
controversies. The Roman-Catholic into which the main place is
Church is constituted as churchly occupied by the Byzantine
entity during the period 1054- liturgies, rite which played a
1204; from a confessional point of capital role in maintaining the
view, the Catholicism is defined as cultic and spiritual unity of the
own theological tradition, in report Orthodoxy.
with the Protestantism, at the - The dogmatic synthesis made
Council of Trident (1563). The by John Damascene (century VIII)
Churches come out from the and especially his theological
Protestant Reform from the XVI answer to the iconoclastic crisis.
century: Lutheran, Anglican, - The theological contribution of
Reformed, Presbyterian, each one the Patriarch Photius (820-895)
has a different confessional and especially his encyclical from
tradition. In the bosom of the 867, into which he accuses Pope
Protestantism have been produced Nicholas I of heresy (858-867).
a series of confessional - The Synod from 879-880,
dissidences: the Congregationalists which restores Photius and the
and the Baptists, in the XVII reconcilement with the Roman
century; the Methodists, in the Church (Pope John the VIII – 872-
XVIII century; and movements and 889).
groups with Christian character - The missionary activity in
without a definite confessional Central Europe of the brothers
identity, appeared during the XIX Cyril († 869) and Methodius († 884)
century, as would be the Disciples – “the apostles of the Slavs”, sent
(Quakers) and the Salvation Army. by Byzantine Emperor Michael the
As dogmatic tradition, the III, at the request of the prince
Orthodoxy has its roots in East Rastislav (ca. 860) of Moravia. Cyril
and in a historical sense is preaches in Moravia and
identified with the great patristic Methodius in Pannonia; they
synthesis, namely with the translate texts in Slavonic,
articulation of the theological, inventing the Glagolitic alphabet,
liturgical and canonical edifice, on the old form of the Cyrillic
the basis of the apostolic rule of alphabet. After the invasion of the
faith, during the period of the Hungarians in Moravia, their
ecumenical synods. Of course, disciples were banished by
neither the patristic theology, nor Catholics in Bulgaria, where they
the Orthodoxy can be limited to introduced the books in Slavonic
this period, for the Tradition is in a language.
continuous process of - The resistance against the
interpretation and actualization. unionist synods (Lyon 1274,
This period is used only as a term Ferrara-Florence – 1438-1439),
of comparison, to establish few of which has an anti-Orthodox
the main moments in the historical character. The themes debated at
evolution of the Orthodoxy, among Florence were: “the proceeding of
which we retain: the Holy Ghost also from the Son”;
314
the use of azyme at Eucharist; the as modality of receiving the

doctrine about purgatory; the Catholics to Orthodoxy.
primate of the Pope upon the - The doctrine about the Holy
Church. Besides, the synod from Mysteries receives a definitive form,
Constantinople from 1459, held especially due to Simeon of
under Ghenadios Scholariu – the Thessaloniki (XV century).
first patriarch after the falling of - Facing the Counter-Reform
the Constantinople (1453) -, which indirectly attacks the Orient
rejected the union from Florence, with the intention of detaching the
though this one was recognized by Orthodoxy from the Eastern
the Emperor John the VIII provinces, the Orthodox theology
Paleologus. The Patriarch takes a pronounced defensive and
Ghenadios wrote a confession of polemical character, into which are
faith for opening the dialogue with enrolled works as: The Critic
the Muslims. Commentary upon the
- The hesychastic renewal from Protestantism, made by the
the XIV century, which led to Patriarch Jeremiah II in the answer
forming of the Byzantine theology, given to the Lutheran theologians
from which took part the great from Tubingen (Melanchton had
theologians and mystics: Maximos sent to the patriarch, in 1573-
the Confessor (Vii century), Simeon 1574, the “Confession from
the New Theologian (XI century), Augsburg” in Greek language); a
Gregory the Sinaite and Nicholas representation of the Orthodoxy,
Cabasila († 1363) (XIV century). made by later Patriarch of
Gregory Palamas († 1359), the Alexandria, Metrofanis
archbishop of Thessaloniki, Hristopoulos (1630-1639) in a
crystallized the doctrine about the “Confession of Faith” (1625)
distinction between God as such, addressed to the protestant
ineffable and inaccessible to the colleagues from Helmstäd.
created spirit, and the divine - In 1629, Patriarch Cyril
uncreated energies, through which Lucaris of Alexandria publishes, at
the man is directly imparted from Geneva, a Confession of faith, into
the life of the godhead – doctrine which he impropriates the main
approved by the synods from doctrines of the Calvinism. O series
Constantinople, from 1341, 1347 of local synods condemn this
and 1351. confession: Constantinople (1638),
- Under the influence of the Kiev (1640), Iasi (1642), Jerusalem
neo-patristic Orthodoxy from the (1672) and Constantinople (1691).
XIV century, which it has a - The Orthodox confession of
defensive character, facing the Petru Movilă, metropolitan of Kiev
scholastic Latin theology, it is tried (1633-1646), discussed and
also some dissociation of the corrected by the Synod of Iasi
Church from the Empire, because (1642), is translated in Greek
the terms of the “symphony” language by the theologian
established by Emperor Justinian Meletios Sirigul, and approved by
(527-565) became too rigid. the Synod from Constantinople in
The synod from Constantinople, 1643.
from 1484, establishes the unction
- The confession of faith of why these ones will be accepted to

Patriarch Dositheos and the Orthodoxy through re-baptizing.
documents of the Synod from - The Philokalia, the great
Jerusalem (1672) reject the collection of texts of spirituality,
Calvinist ideas of the theologians appears at Venice, written by
from Tubingen. The same patriarch Nicodemus the Hagiorite (1748-
publishes in Romanian Country a 1808, canonized in 1955) together
collection of Byzantine texts. with Makarios from Corinth. The
- The local synods of the XVII abbot of the Neamț Monastery,
century (Iasi – 1642, Moscow – Paisie Velicikovski (1722-1794)
1666-1667 and Jerusalem – 1762) translates Philokalia in Slavonic
brought an important contribution language (Dobrotoliubie), and this
to the rediscovery of the translation appears at Petersburg
sacramental nature of the Church in 1793 and saved the Russian
and to putting in value the Orthodoxy from Latinizing.
dynamic character of the tradition, Besides, during the centuries
which was not always and XVIII-XIX, the Russian theology
everywhere correctly understood. suffers a Latinizing influence, that
(The synod from Moscow condemns appears not only in Kiev, under the
the “Old Believers” who reduced influence of the Catholic schools
the Orthodoxy to a ritualistic from Poland, but also in other
religion). The synod from 1691 orthodox centers from the Baltic
against the logothet25 John countries.
Karyophilos preached the Calvinist In 1848 the Eastern patriarchs
doctrine about Eucharist. publish an encyclical into which
- The forming of the United they condemn the “pope-ism” as
Churches (or Greek-Catholic) is heresy, as answer to the appeal of
realized through the pression of the Pope Pius IX. In the same sense,
Chatolic Empire from Austria and patriarch Antim, in the answer
Poland, in Orthodox regions (Brest given in 1894 to the Pope`s Leon
– 1596, Uzhgorod – 1646, XIII encyclical, “Preclara
Mukacevo – 1664, Transylvania – Gratulationi”, condemns the
1700). The resistance of the Catholic dogma about the
Orthodox believers showed not only “immaculate conception” and the
that the Orient cannot be one about “pontifical infallibility”.
considered as a simple Roman - The apparition of some
diocese, but also that there is a Catechisms in the Russian
fundamental contradiction between literature, written by the
the system of the local Churches Metropolitans Philnet Drosclov (†
form orient and the papal system 1867) and Platon Levskin († 1812).
from West. A synod of the Oriental - Alexei Homiakov publishes:
patriarchs, from 1755, declares LÈglise latine et la protestantisme
invalid the baptism of the Latins au point de vue de lÈglise
and of the Armenians, and that’s d~Orient, Lausanne, 1872.
- Appeals to unity. The
encyclicals of the Ecumenical
25
Finances` administrator in the Byzantine Patriarchy from 1902 and 1920.
Empire. (E. l. t.`s n).
316
- The congresses of the pan-Orthodox pre-conciliar

Faculties of theology held at Athens conference (Chambésy, 21-28th of
in 1936 and 1976. November 1976) occupied itself
- Appears Théologie mystique de with last revising of the catalogue
LÈglise dÒrient (1944), by of themes, approved by the first
Vladimir Lossky. Renowned conference from Rhodes (1961) and
Orthodox theologians become reduced by the fourth conference
known: Georges Florovsky, from Chambésy (1969), by
Nicholas Zernov, Serge Bulgakov, recommending for the agenda of
Paul Evdokimov, John Meyendorff, the future synod the following ten
A. Schmemann and Olivier subjects: the Orthodox diaspora,
Clément. the autocephaly and the mode in
- The publishing of some which is proclaimed; the autonomy
dogmatic syntheses: Panagiotis and the mode in which is
Tremblas (1967) and Priest proclaimed; the diptychs; the
Professor PhD Academician problem of a common calendar; the
Dumitru Stăniloae (1978). impediments for marriage; the
The main problem that adaptation of the churchly norms
preoccupies today the Orthodox regarding the fasting; the relations
theology is the preparation and the of the Orthodox Churches with the
holding of the “Saint and Great Christian world; the Orthodoxy and
Synod of the Eastern Orthodox the Ecumenical Movement; the
Church”26. The idea of convoking a contribution of the local Orthodox
pan-Orthodox synod has been put Churches to the accomplishment of
in circulation in 1930 by the pan- the Christian ideals of peace,
Orthodox commission, which liberty, brotherhood, and love
assembled itself to Vatopedi among peoples, and to the removal
Monastery (Mount Athos). At the of the racial discriminations.
initiative of the Ecumenical According to an arbitrary
Patriarch Athenagoras, a series of scheme, used by the Russian
pan-Orthodox conferences were theologian converted to
organized with the purpose of Catholicism, Vladimir Soloviev
establishing and preparing the (1853-1900), the spirit of the
themes for the synod: Rhodes – Orthodoxy is influenced by John
1961, Rhodes – 1964. The fourth the Baptist`s theology, while the
pan-Orthodox conference Catholicism reproduces Peter`s
(Chambésy – Geneva, 8-15 of June influence, and the Protestantism
1968) decided to retain only 6 bears the Pauline character. In
themes from the catalogue general, though, the Orthodoxy
proposed by the first conference of refuses to consider itself one of the
Rhodes (1961) and to prepare the Christian confessions and to
synod not through a “pre-council”, identify its doctrine with some
but through a series of pre- historical confessional text. From
conciliar conferences. The first Ignatius of Antioch, the Orthodoxy
has preserved the idea that the
congregationalism or the
universality of the Church is given
26
This affirmation must be considered in a
historical perspective, for this dictionary was by the Orthodox character of the
published in the year 1994. (E. l. t.`s n.)
norm of faith. The Church is either bishopric, or metropolitan.

“catholic” only if confesses the Also, the Orthodoxy did not try a
Orthodox faith, the true one, “hierarchy of the truths”, namely a
namely in conformity with the separation in fundamental
apostolic rule. The Orthodoxy doctrines and secondary articles,
implies the theological sense of the because to it the dogmatics forms,
Catholicity. In what regards the in fact, an inseparable whole of
theological method, The Orthodoxy liturgical and spiritual life, as also
has established that the doctrine the canonical organization and also
has only internal criteria or of the pastoral life.
evidences, namely the experience of The Orthodoxy was always
the Church, for the truth itself is preoccupied to maintain this
the communion with the Holy integrity between the pastoral
Ghost. The Orthodoxy of a teaching responsibility and the theological
cannot be determined on the basis one, between dogmatics and
of some external criteria. Of course, spirituality, between faith and
the Orthodoxy has content and this ethics. The Orthodox theologians of
one can be identified in the Holy Russian influence and of Slavonic
Scripture, in Tradition, in the language, they prefer to translate
dogmatic texts. The Church ahs its the word Orthodoxy through
internal evidence, and that`s why “pravoslavie” (true cult), from
the experience of the Church where their tendency towards
anticipates any formulation of the liturgy, piety and iconography, and
doctrine. less towards systematizing the
The Orthodoxy did not know the doctrine, which is observed in
drama which imposed the Reform Greek and Romanian theology.
(XVI century), namely the
controversy about the authority Bibliography: I. N. Karmiris, Ta
into Church. The Orthodoxy had dogmatika kai symbolika mnemeia
not the problem “the pope, or the tes orthodoxou katholikes ekklesia,
synod”, for the conciliar principle volume 2, Athens, 1953; A.
has been accepted as an ecclesial Khomiakoff, LÈglise latine et le
principle. The ecumenical synod protestantisme du point de vue de
represents in a collegial manner lÈglise dÒrient, Lausanne, B.
the respective local Churches, and Benda, 1872; S. Bulgakov,
that`s why the authority of the LÒrtodoxie, Paris, Alcan, 1932
ecumenical synod stays and falls (Romanian translation by N.
with the consent of these Grosu, Sibiu, 1939); S. Bolghakoff,
Churches. From this ecclesiology of The Doctrine of the Unity of the
the communion of the local Church in the Works of Khomiakov
Churches comes also the respect and Möehler, London, S.P.C.K.,
towards the local churchly 1946; Stephan Zakov, Die
jurisdiction: there is no bishop who Orthodoxed Kirche des Ostens in
to have universal jurisdiction, the Okumenischer Sicht, Zwingli-Verlag,
principle of autonomy and Zurich, 1946; N. Zernov, Eastern
autocephaly being respected in Christendom, Weidenfeld and
administrating the local Church, Nicolson, London, 1961; Idem, The
318
Church of the Eastern Christian, tradition orientale pour le monde

London, 1942; P. Bratsiotis (editor), chrétien, in “Contacts” 12 (1960), p.
Die Ortodoxze Kirche in griechischer 10-21; R. Slenka, Ostkirche und
Sicht, Evangelisches Verlagswerk, Ökumene, Die Einheit der Kirche als
Stuttgart, 1959; A. Schmemann, dogmatisches Problem in der
The Historical Road of Eastern neueren Ostkirchlichen Theologie,
Orthodoxy, New York, 1963; I. vandenhoeck und Ruprecht,
Mihălcescu, La théologie Göttingen, 1962; E. benz, The
symbolique du point de vue de Eastern Orthodox Church, It`s
lÈglise Orthodoxe Orientale, Paris- Thought and Life, Chicago, Aldine,
Bucharest, 1932; N. Chiţescu, The 1963; M. A. Costa de Beauregard,
Confessions of faith and the Théologue de Foucauld and I. Bria,
Catechisms of the Orthodox Church, LÒrthodoxie, Buchet Chastel,
in “The Dogmatic and Symbolic Paris, 1979; Timothy Ware,
Theology”, volume I, 1858, p. 202- LÒrthodoxie; LÈglise des sept
246; The Confession of Faith of the concilies. Traduit par Charité
Orthodox Church – 1962, Saint-Servais, Paris, Declée de
translation by A. Elian, Publishing Bouwer, 1963; Maxime Kovalevski,
House of the Biblical Institute, Orthodoxie et Occident.
Bucharest, 1981; A. Malvi and Renaissance dùne Eglise locale,
Marcel Viller, La confession Editions Carbonnel, Paris, 1990;
Orthodoxe de Pierre Moghila (Latin Première Conférence Panorthodoxe
text), excerpt from “Orientalia Prèconciliaîre (Chambésy, 21-23
Christiana”, volume X (1927), no. November, 1976) – text edited by
39; Martin Jugie, la Confession the Orthodox Center of the
orthodoxe de Pierre Moghila à Ecumenical Patriarchy, Chambésy,
propos dùne publication rècente, in Geneva, 1977; Milan Șesan, The
“Echos dÒrient”, 28 (1930), p. Orthodeoxy. The History of the
414-430; I. N. Karmiris, The Notion, in “The Metropolitan of
Confession of the Orthodox Faith of Ardeal”, I (1956), no. 1-2, p. 63-73;
the Patriarch Dositheos of Idem, The Circulation of the
Jerusalem (in Greek language), Orthodox Word after 1054, Ibid, I
Athens, 1949 (excerpt from the (1956), no. 3-4, p. 240-253; John
review “The Thgeology”); Bernard N. Karmiris¸ Short Exposition of the
Schultze, Ðie Lehre der Ortodoxen Dogmatic Teaching of the Catholic
Kirche”, in Konrad Algermise, Church (translation by O. N.
Konfessionskunde, Verlag, Căciulă), in “The Voice of the
Bonifacius – Oracheferi Paderborn, Church”, XXI (1962), no. 5-6, p.
1966, p. 203-280; I. Ică, The 458-467; I. Mastroghiannopoulos,
Confession of Faith of the Patriarch The Nostalgia of the Orthodoxy
Scholarios, in “The Orthodoxy”, (translation by O. N. Căciulă), in
4/1984, p. 462-491; J. Tixeront, “The Metropolitan of Banat”, XXIV
Histoire des dogmes, tome 1-3, (1974), no. 10-12, p. 627-643; XXV
Paris, 1924-1928ș Phil. Schoff, The (1975), no. 4-6, p. 159-176; V.
Creeds of Christendom with a Anania, Orthodox Presences in the
History and Criticalk Notes, three Occidental Theology, in “The Voice
volumes, New York, 11889; E. of the Church”, XVII (1958), no. 1-
Schlink, La signification de la 2, p. 64-77; Olivier Clement,
LÈglise Orthodoxe, Paris, PUUF, Church should prescribe it to its

1961; Paul Evdokimov, members, but we rather must
LÒrthodoxie, Neuchâtel, Paaris, think at a service of healing
Delachaux-Niestlé, 1959; Vladimir centered not only on individuals,
Losswky, Essai sur la théologie but in the same time on the social-
mystique de lÈglide dÒrient, Paris, economical and political life of the
Aubier, 1944; Vocabulaire world. The mercy which the
théologique Orthodoxe, Paris, Cerf, Church feels it upon the entire
1985; 2000 ans du Christianisme. creation it is expressed in the fight
Encyclopédie editée par lèquipe de against the “masters” of this world,
“Aujourd`hui, la Biblie”, Tome II, against darkness, against injustice
dossier 4: “Connaissance de and oppression, against the refusal
lÒrthodoxie”; Ignace Dick, Quèst- to grant to everybody the liberty
ce que Lòrient chrétien?, and the dignity, against torture
Casterman, 1965; E.K.P. Martin, and detention without judgment,
Toward Reunion: The Orthodox and against eliminating the minorities,
Roman catholic Churches, New and against violation of the human
York, 1979; Thomas Agapis, rights. Also, it offers for instance in
Vatican-Phanar (1958-1970), edited the domains of the education and
by the Metropolitan Damaskinos, of the health, to work in the favor
Papandreou and others, Rome- of the healthy and balanced human
Istanbul, 1971. communities, with a just
economical and social
ORTHOPRAXY (the deaconry, development, of a powerful and
the ministration of the “liturgy of stabile family, to strive for making
the brother”). The Christians are possible to everyone to life a
supposed to effectively transmit to dignified life as a human being.
the world the kingdom of love gifted The real form and content of
by the Holy Ghost. This mediation this philanthropy and of this
presupposes not only the passing deaconry will vary from a country
from a disordered and sinful life to to another and from a generation to
a disciplined and holy life, but also another. But always and
the passing from Orthodoxy, everywhere the Church must prove
namely the right confessing and discernment, sensitiveness and
extolling of God, to orthopraxy, creative imagination for adapting
namely to the ministration of the the deaconry to the congregational
neighbor and of the world. The needs”. (The Orthodox Document:
profound liturgy of the heart, the Jesus Christ – the Life of the World,
Eucharistic liturgy and the liturgy cited translation, p. 17-18).
of the brother or “the liturgy after The passing from the personal
Liturgy”, like it is called nowadays, spirituality to deaconry, to the
all of these are the joints which social ministration is not at all
assure the unity and the integrity easy. Here a great role it has the
of the Christian spiritual life. Of guidance which the Church gives it
course, through the term to Its believers for discerning the
orthopraxy it is not understood “a evangelical values. Jesus Christ
system of social ethic which the calls Himself diakonos, a servant
320
who serves (Matthew: 20: 25) and but it must not engage Itself in
asks to His disciple to be “the changing the structure of this
servant of everybody” (Mark: 9: 35). world.
Apostle Paul speaks about “diverse The newer theology tries to
ministrations”, about the diversity remove ethics out from this
of the ministrants (I Corinthians: spiritual–social dilemma, by
12: 5). Often, according to the showing the inseparable
model of Martha and Mary (Luke: connection which exists between
10: 38-42), there is made an the personal spirituality and the
improper difference between the deaconry or social confession. An
“active” Christian and the Orthodox document emphasizes
“contemplative” one. There are even this element like so: “The moment
movements which make this has come to defeat the real
separation between the religious- temptation of deeming as absolute
spiritual order, and the secular- the difference between the spiritual
temporal one; between the life and the profane life. The whole
theocentric orientation of the human existence is sacred and
Church and the sociological remains in the range of the sight of
orientation of the world; between God. In the frame of that existence
sacred and profane. Others, with it follows to be instituted the
the purpose of avoiding a so-called sovereignty of Christ, so that no
pure sociological interpretation of domain or aspect of the human life
the life and of the man, they insist to be ceded to the forces of evil.
upon the confession of faith or Thus, the Christians live into their
upon the personal spiritual own body and blood the inevitable
experience, as these ones would tension between the existence into
not have anything common with the world and of not belonging to
the work, or with the decision with the world. Just because the
political character of the believers. heavenly citizenship of the
Some people speak about the Christian (Hebrews: 13: 14) the
“salvation of the soul” in an believers can fully enter in the
abstract of personalist manner, integral life of the human society
without explaining that the “soul” and they can bring the light of
it means in biblical vocabulary the Christ into it, for influencing it” (Go
human being in all its personal Forth in Peace. A pastoral and
and collective manifestations. The Missionary Guidebook (editor Ion
moral-religious life would be Bria), the Ecumenical council of
therefore detached from the social the Churches, Geneva, 1982, p.
life and vice-versa. Finally, others 32-33).
limit the ministration of the “But it is thrown in our face also
Church to the sphere of the other blame: it is said to us, that we
Christian ethics, leaving aside the aren`t useful to the society. How it
presence of the Church into the is possible that one says something
world. The Church would be, like this about us who are living
according to these ones, a together with you, having the same
community of ministration, of food, the same clothing, the same
participation to perfecting and kind of life and the same needs?
redressing the human relations, Because, we aren`t Brahmans or
gymnosophists from India,

inhabitants of the forests and living
withdrawn from the world. We do
not forget that we owe gratefulness
to God, our master and creator. We
don`t reject anything of what He
has created; we only force ourselves
to not exceed the nature or to not
commit evil deeds. Consequently, in
the present time we are together
with you in forum, in market places,
by the public baths, through the
stores, workshops, inns, through
your fairs and the other merchant
needs. We also travel on the sea
together with you and wear together
with you the soldierly weapons; we
work the land; we occupy ourselves
with the commerce; therefore, we
strive ourselves with the same
craftsmanship and our work is
useful also to you. How then could
us be reckoned as useless to your
public needs, since we live together
with you and among you: I do not
know that” (Tertullian, The
Apologetic, XLII, 1-3, p. 97).
322
c) Despite the presence of God
PPALAMAS-ISM [After the name

into His uncreated energies, the
mystery of His essence remains
unknown. The knowledge it means
the unmediated union with God,
of Gregory Palamas (1296-1359), the penetration inside God, as
celebrated in the second Sunday of much as is allowed to man,
the Easter`s fasting]: the theology without him to exhaust the divine
of the divine uncreated energies. being.
Palamas formulates his theological The Palamas` theory doesn`t
synthesis against the Latin imply a separation within godhead
scholastic theologians, supporting between essence and energies,
himself preponderantly on the neither an absorption of the man
experience of the holy hesychasts into the being of God, as some
(see HESYCHASM), quoting Catholic interpretation of the
especially from Pseudo-Makarios, Palamas-ism insinuates; this
from Maximos the Confessor and interpretation hesitates to make a
John Damascene. The Palamas-ism direct connection between the
(see the wider exposition in the doctrine about the grace and the
chapter ENERGIES) can be one about godhead (see
summarized like thus: GODHEAD).
a) Unlike his adversaries who “We confess that this energy is a
sustained the fact that the light substantial and existential
from Mount Tabor is only a movement of God and we affirm
“symbol” of the godhead of Christ, that it proceeds and gushes out
Gregory Palamas shows that this from the divine essence like from an
light is an energy which irradiates always springing source. This
from the divine essence, like a energy is never being contemplated
overflowing of the Holy Ghost, without this essence, but it remains
being enhypostatized and always not-separated from it. From
uncreated, and not having an own ever the energy exists together and
hypostasis. The grace is a united with the godlike essence,
“gushing” out of God from Himself, impossible to be dissociated from it,
the brightness towards outside of by eternity or by the distance of the
His unseen and personal image. time or of the space” (“The
b) Against Barlaam, who was Confession” of the synod from
reducing the deification to a simple Constantinople – 1351 -, in G.P.
imitation of God, Palamas¸ 151, 736).
considers the deification as being a
real participation, a personal Bibliography: Priest Professor
communication with God, without PhD Academician Dumitru
confusion of natures. The deifying Stăniloae, The Life and the
grace is a transfer from the deified Teaching of Saint Gregory Palamas,
humanity of Christ in our life; Sibiu, 1938; G. Florovsky, Grégoire
that`s why the salvation is a Palamas et la patristique, in
mysterious changing of the man in “Istina”, 8 (1961), p. 115-125; John
god. Romanides, Notes on the Palamite
Controversy and Related Topics, in
“Greek Orthodox Theological Vatican Council I in the

Review”, 6 (1960-1961), p. 186-205 constitution “Pastor Aeternus”
and 9 (1963-1964), p. 225-270; (from 18th of July, 1870), renewed
Leonidas Contos, The Concept of by the Vatican Council II (in the
Theosis in Saint Gregory Paalamas. constitution “Lumen Gentium”,
With Critical Texts on the “Contra chapter 18) according to which the
Akyndynum”, 2 volumes, Los bishop of Rome detains the
Angeles, 1963; John Meyendorff, function of supreme shepherd and
Trinitarian Theology East and West. guarantor of the unity of the
Saint Thomas Aquino – Saint universal Church, as “vicar” of
Gregory Palamas, Holy Cross Press, Christ on earth and “unique
Brookline, Mass., 1977; Idem, successor” of Apostle Peter. A few
Saint Gregory Palamas and fundamental elements stay at the
Orthodox Spirituality, St. Vladimir`s origin of this dogma:
Press, New York, 1974; Konstantin a) The instituting of the Apostle
Bonis, Gregory Palamas, the Last Peter in the exceptional role of
One from the Great Byzantine “rock” of the Church, namely in the
Theologians (1296-1359), in “The quality of head and visible principle
Theology”, 50 (1979), no. 1, p. 7- of the Church on earth, to who was
21; Défense des saints hesychasts, promised the special assistance of
text edited and translated by J. the Holy Ghost (the invoked texts
Meyendorff, Spicilegium Sacrum are: Matthew: 16: 18-19; Luke: 22;
Lovaniense, Louvain, 1959; Saint 32; John: 21: 15-16). Although
Gregory Palamas, About prayer, there is a sole apostolic college,
About the Holy Light, the Hagiorite Jesus would have set aside Simon-
Tome, in The Romanian Philokalia, Peter as chief of the apostles. The
volume VII; C. Bărbulescu, About report between Peter and the other
the Tabor Light, in “The Voice of the apostles would be analogue to the
Church”, XVI (1957), no. 8-9, p. report between pope and the other
526-533. bishops. Jesus would have
concentrated His entire succession
PALL (may be withing the in the person of Peter. Saint
missing texts)(E. l. t.`s n.) Ambrosias of Milan affirms that
“ubi Petrus, ibi Ecclesia” (Saint
PANTOCRATOR (see Ambrosias, In Psalmos XL, 30; L.P.
CREATOR): is a Greek name, 14, 1082).
meaning “All-Keeper”, used in the b) The Peter`s successor is only
text of the Creed from Nicaea (325). the bishop of Rome, the capital of
The Old Testament in Greek (the the Roman Empire, for here Peter
Septuagint) translated with this exercised his ministration of “vicar”
term the Hebrew word: Adonai of Christ, dies as victim of Nero`s
Sabaoth, which it means the Lord persecution around 67, and was
Almighty, which sustains the entire buried on the Vatican hill. Only
creation. one bishop would be the successor
of Peter, and that`s why only the
PAPAL PRIMATE (PRIMACY): bishops appointed by him are the
Dogma of faith formulated by the successors of the apostolic college.
324
Irenaeus (in Adversus Haereses, regional and limited, and he is not

III, 3, 1-2) establishes a list of “bishop of the universal Church”,
Roman bishops, successors of as Pope Paul VI signs the
Apostle Peter, starting with Lin and documents of the Vatican Council
Anicetus, unknown into history. II. Even though sometimes the
c) The Catholic ecclesiology popes intervene in the pastoral
from nowadays prefers to call the problems of the Orient, the popes
papal primate as a special did not exercise the right of
ministration necessary to the jurisdiction upon the Eastern
universal unity of the Church, metropolitans. That`s why to the
concentrated into the person of Easter Church the dogma of the
Bishop of Rome. papal primate denies the concept of
There is an entire theological local Church itself and the
literature concerning the place of autonomy of the local Churches,
Apostle Peter within the assembly including the right of the
of the apostles and regarding the patriarchs. What the local bishops
rank and the role of the Roman are, compared to a universal
Church compared to the other bishop”? It is true that after the
Christian Churches. second council from Vatican has
In the first place the analogy been put in circulation the idea of
between: Peter and the other “collegiality” but it doesn`t change
apostles – the pope and the the basis report between bishops
bishops, not only that doesn`t and pope, who has an episcopate of
correspond to the data of the New Petrine type, and not of apostolic
Testament, but was also type, as the other bishops,
exaggerated from theological point subordinated to the pope, have.
of view. It can be only a hypothesis The Orthodox answer comprises
for work, and not an ecclesiological three elements: 1) the “rock” on
doctrine. The common tradition which Jesus builds His Church is
has always confessed that Peter is the confession of faith of Peter, and
the “coryphée” of the apostles, or not the person of the Apostle: 2)
one of their “coryphées, but out of Peter presided the Eucharistic
this fact hasn`t drawn out gathering in Jerusalem in the place
conclusions about the primate of of Jesus. Any bishop in his quality
the successors. Besides, a double of celebrant of the Eucharist and of
succession – one Petrine and the chief of the local Church has
another Pauline – is in full accord this Petrine function; 3) Peter was
with the idea itself of apostolicity of the coryphée of the Apostles`
the Church. The Church is college. The practice of the Church
“apostolic” for Christ has placed at recognized to the bishop of Rome
its origin, as its first fruit and as its the role of “primus inter pares”
model, the apostolic college among the other bishops, but not
gathered together at Pentecost. as bishop over bishops, because
Then, the pope is bishop of there cannot be two bishops in the
Rome, and not the bishop of same place.
another diocese of another city, as Thus, according to Origen, the
also Pius the IX affirms in January words of Christ, from Matthew: 16:
1875. He has his own jurisdiction, 18 and Luke: 22: 23, don`t have an
institutional signification, but a Churches constitute a criterion for

soteriological one. Apostle Peter establishing the hierarchal primate
confessed the faith in Christ, Who between the local chairs, but the
stays at the foundation of the apostolic Churches haven`t
Church. Any local Church is built deduced out of this jurisdictional
on this “rock”, namely on the pretentions. For instance, in the IV
confession of the faith, and that`s century, the bishop of Jerusalem
why the succession of Peter as also stays under the jurisdiction of the
the apostolicity of each local metropolitan of Caesarea, this one
Church are ensured through the being the civilian capital of
succession itself in the tradition of Palestine. The Rome`s privilege
this faith. cannot be explain only by the
According to Saint Cyprian of criterion of the apostolicity,
Carthage the “Peter`s chair” because the canons of the
belongs to the existing bishop in apostolicity (63/ Ecumenical Synod
each local Church. The image of II, and 28/ Ecumenical Synod IV)
Peter is resumed in each local take in consideration the fact that
bishop. Through this, any local Rome is the “imperial city”. The
Church is in the same succession Rome`s Church “in the virtue on its
as the one of Peter and it has its apostolic origin” has been reckoned
catholicity. Therefore the Petrine as having primacy in the frame of
succession is not reserved to a sole the Pentarchy, the order of the five
Church, as would be the Rome`s patriarchates of the Old Church,
one. Consistently, Saint Cyprian the Rome`s bishop being
speaks about the consensus of the metropolitan of Italy and
bishops and about a united Occident`s patriarch. But this is
episcopate, excluding the supreme not only for Apostle Paul founded
authority of some bishop upon the and led the Roma`s Church, -
others. Also him reminds that the although the penetration of the
bishop of Rome was being elected Christendom in West through the
by the bishops of the region (III Judaic colonies is due to the
century) as primate of this region, Apostle Paul, a converted Jew,
and not as bishop of the universal born at Pars and that`s why
Church. The doctrine of the papal Roman citizen, who preaches at
primate falls therefore in Rome, in southern Italy and in
contradiction with this position of Spain, and who dies as martyr
the local bishop, who receives, around the year 67 -, but also in
through his ordination itself, the the virtue of the fact that Rome is
authority of Peter. the capital of the empire. Besides,
Of course the idea of primate Rome hasn`t in the first centuries
exists in the history of the Church, the importance of the great
but it belongs to the churchly Christian centers: Antioch,
legislation (see PRIMUS INTER Alexandria, Edessa, Caesarea, and
PARES). The primate is not a Carthage. And Rome becomes
function given by Christ to a local center of the occidental
Church. The apostolicity or the Christendom only after the falling
founding by the Apostles of the of Jerusalem (the year 70). All the
326
ecumenical synods were held in Metropolitan Emilianos Timiadis,

Orient, and in Occident the popes Saint Pierre dans lèxégése
did not play an important role. orthodoxe, in “Istina”, 23 (2978),
Also, the patriarch of no. 1, p. 56-74; G. Kolemine, Le
Constantinople was considered Saint Apôtre Pierre. Etude
equal to the patriarch of Rome, on ecclésiologique, in “Cahiers Saint-
the ground of the same argument: Irénée”, no. 41 (1963), p. 1-35; no.
Constantinople is the second 42 (1963), p. 1-17; no. 43 (1963),
Rome. p. 8-26; Emmanuel Laanne, la
Consequently, the institution of conception post-tridentine de la
the pontifical primate, as also of Primauté et lòrigine des Eglises
the patriarch, doesn`t have a unies, in “Irénikon”, 52 (1979), no.
dogmatic character, not being 1, p. 5-33; Papal Primacy and the
possible to deduce it from the Universal Church, edited by Paul C.
essence of the Church and neither Temple and T. Austin Murphy,
is founded on a explicit collection Lutherans and Catholics
commandment of the Savior. It is in Dialogue, V, Augsburg
not of divine right. There are Publishing House, Minneapolis,
structures which are Minnesota, 1974; Jean-Jacques
complementary to the essence of von Alimen, La primauté de lÈglise
the Church, in a determined de Pierre et Paul, Cerf, Paris, 1977;
historical situation. The Roman J. M. R. Tillard, L`èvèque de Rome,
primate was necessary in a given Cerf, Paris, 1928.
historical situation for the
manifestation of the Western “PRIMUS INTER PARES” [+
Church, which of course has its the first one, the first among
place of primacy in the order of the equals]: expression which
Old Churches, an order of churchly determines the position of the
right and not divine (see Rome`s bishop (and of the
PENTARCHY). Rome becomes the respective Church) in the frame of
center of the universal Church in the Pentarchy, namely of the
determinant historical conditions, system of the five old patriarchates
including “its apostolic origin”, but (Rome, Constantinople, which
in the époque when Rome obtains comprised Asia Minor, Alexandria,
this primacy the Roman which includes Egypt, Chaldea and
Christendom cannot be compared Persia, Antioch, which shepherds
to the Oriental Christendom (see Syria and Mesopotamia, and
PRIMUS INTER PARES). In this Jerusalem, which includes
sense, a future ecumenical synod Palestine) from the period of the
could pronounce about the ecumenical synods (see
authority of Rome`s bishop. PENTARCHY).
In the history of the Church
Bibliography: Articles by John there were different criteria for
Meyendorff, N. Afanassieff, A. naming a local bishop as chief or
Schmemann, N. Koulomzine, in the primate of a region, for instance
volume La Primauté de Pierre dans the apostolicity of the chair, the
LÈglise Orthodoxe, Dalachaux age of the bishop, the authority of
Niestlé, Neuchâtel, 1960; that local tradition, and the
cultural importance of the city of historical right. The Apostolic

residence. Thus, primate could be: Canon 34 confirms the ecclesiology
the bishop of an apostolic Chair according to which the primate
(Rome, Alexandria), the oldest within the church it has at its
bishop (Spain), and the bishop of a basis the idea that the bishops are
city with a solid apostolic tradition equals among them, and among
(Antioch). If the bishop of Rome them there is a hierarchy of
“presides in love”, according to the churchly right. The primate is not
expression of Ignatius of Antioch, something else but the first one
the bishop of Constantinople from the equal bishops of some
enjoys primacy due to the political local Churches.
and cultural importance of the It is true that the local synod of
respective city. These elements Sardica (343) gives to the bishops
stood at the basis of the Pentarchy, the possibility to address
which is an order of churchly law, themselves, in exceptional cases, to
within which, each bishop, keeping the council of Rome, presided by
the unity with the other ones, he the pope. To the Church of Rome
has a full independence. On the this privilege was contested. But
other hand, there existed the Emperor Justin (518-527) makes
possibility of changing the difference between the chair of
situation of the “first”, of primate, of Rome and the occupant of this
a bishop, because this situation is chair, because the pope cannot be
not of divine right. According to the deposed like any other bishop.
apostolic canon 34, Apostle Peter is Then, the concept of primate of the
“protos” among the Twelve, namely Rome`s bishop (see PAPAL
the icon of their unity, and not PRIMATE) hasn`t annulled the
“arché”, namely their origin or authority of the synods. Until the
principle. Protos or primus it means XI century, the synod is recognized
the first one out of a series, the as supreme authority in the whole
first one in the respective order. Church and all the bishops obey to
Likewise, the bishop of Rome is not it, including Rome`s one.
primus as chief, in a sense of
superiority, but as the first one Bibliography: Maximos,
from a series, in sense of equality, Metropolitan of Sardes, The
primus inter pares. In this sense, Ecumenical patriarchate in the
the Orient doesn`t deny the Orthodox Church. A study in the
“primate” of the Rome`s bishop History and Canons of the Church,
among the patriarchs of the local Patriarchal Institute for Patristic
Churches, but this rank is not of Studies, Thessaloniki, 1956; Ioan
divine right, neither offers to him a Floca, The Honorific Primacy, The
canonical position of bishop with Jurisdictional Primacy and the
universal jurisdiction. Besides, as Primate of Universal Jurisdiction, in
the ecumenical synods indicate “Theological Studies”, XLI (1989(,
(Canon 3 / Ecumenical Synod II, no. 5-6, p. 6-16; Antoine Wenger,
and Canon 28 / Ecumenical Synod Les trios Rome, Desclée de
IV), the primate of a local Church Brouwer, Paris.
is not of divine right, but of
328
PARADISE [Greek: paradeisos, (translation by Antipas and

Latin: paradisus, Slavonic: rai]: in Evagrius), in “The Romanian
biblical sense, “the place” where Orthodox Church”, XXIV (1900),
God lives (Genesis: 3: 8) and where no. 7, p. 642-649 and no. 8, p.
the first man is introduced: “Lord 756-766; A. Plămădeală, The
God planted paradise in Eden, Orthodox Teaching about Paradise
eastwards, and He placed there the and Hell, in the volume “For all to
man, whom He built” (Genesis: 2: be one”, Bucharest, 1979, p. 372-
8). Paradise it means not only the 394.
sphere and the communion with
God in which the man was at the PATRISTIC – PATROLOGY: the
beginning of the creation, but also history and the content of the
the participation to the divine life, doctrine of the Fathers of the
to the end of the creation, namely Church, doctrine crystallized as
to the eternal glory of the kingdom tradition, accepted in common by
of God. According to this the entire Church in a period of the
eschatological meaning, the churchly history, during which was
paradise is equivalent to transmitted and assimilated the
“parousia”, namely to the presence apostolic teaching in a authentic
in person of the extolled Lord and normative form.
(Matthew: 24: 30; 26: 64; Conventionally, the classical period
Apocalypse: 1: 7). The notion of of the Eastern patristic ends with
paradise comprises the two terms John Damascene (753), but this
of the tension in which the Church doesn`t mean that the patristic
is in history: the foretasting of the spirit does not continue. Ever more
kingdom (“For he was kidnapped theologians speak about neo-
into paradise and he heard patristic, in which they include
unspoken words, which are not especially the Byzantine
due to the man to utter” – II theologians from the XIII-XV
Corinthians: 12: 40 and the centuries, who developed and
waiting for the promises (“today synthesized some of the traditional
you will be with Me in paradise” – doctrines. The patristic tradition
Luke: 23: 43). The paradise is a has the character of a dogmatic
state of victory. “To the one who synthesis to which contributed:
will overcome I will give him to eat, apostolic men, apologists,
from the tree of the life, which is in confessors, churchly writers, and
the paradise of God” (Apocalypse: Father of the Church. We
2: 7). Besides, the Church prays remember here few representative
that all its member to become names from the Eastern Church:
“citizens of the paradise”.
Ignatius (98-117), bishop of
Bibliography: Basil of Antioch, Syria, condemned to
Caesarea, About the Origin of the death by Emperor Trajan, send
Man, I, 6-7, cited translation, p. under escort to Rome, stopping on
239-247; John Damascene, The the way at Smyrna, from where he
Orthodox Faith, II, 11, cited addresses letters to the
translation, p. 65-67; John communities from Ephesus,
Chrysostom, About Paradise Magnesia, Tralles and Rome, and
then to Troa, from where he writes 100, a kind of summary of the

to the Churches from Philadelphia apostolic Tradition; it comprises
and Smyrna and to Polycarp of the doctrine of the two ways, of the
Smyrna. He introduces in life and of death, rules regarding
circulation basic notions of the the cult and the false prophets.
theological vocabulary: “Embodied
God” (Towards Ephesians: 7: 2), Hermas, converted slave, the
“God-Christ” (Towards the author of the writing “The
Inhabitants of Smyrna: 8: 2), “the Shepherd”, which Irenaeus (in
medicine of the immortality” (= Against Heresies) considers as
Eucharist) (Towards Ephesians: having the authority of the biblical
20: 2). Ignatius made a complete books, though others denied this
description of the hierarchical authority to it. Saint Athanasius,
structure of the Church: without in the Easter Letter (373), in which
bishop – who represents the he establishes the canon of the
Father, without presbyters – who New Testament, he enumerates it
represent the group of the apostles, among the books accepted by the
and without deacons – who are the Church. In the end, the Hermas`
image of Christ, there cannot exist Shepherd was not accepted in
Church (Towards Trallians: 3). canon.
“Like Lord Jesus Christ did nothing
without the Father, likewise de Justin († ca. 165), pagan from
must not do anything without Palestine, a converted philosopher,
bishop and priests” (Towards he taught at Rome, where he was
Magnesians: 7: 1). Ignatius also executed before prefect
emphasizes the discontinuity Rusticus. Author of the two
between Judaism and Christendom “Apologies” and of the “Dialogue
(Towards Magnesians: 8: 1), with Trypho the Jew” (written
though he recognizes that the between the years 110-117), Justin
prophets anticipated the Gospel in makes the first personal
their sermon (Towards presentation of the Christian
Philadelphians: 5: 2). Against theology, on the basis of the
Gnosticism, he affirms the message received from the
authenticity of the humanity of apostles. For sustaining the
Jesus (Towards Trallians: 9-10) continuity between the Old
and of His sufferance (Towards the Testament and the New Testament,
Inhabitants of Smyrna: 2-4). he uses the theology of the Logos:
Ignatius is the martyr-bishop by Christ is the divine eternal Logos,
excellence. The Christian is “bearer of Whose “seeds” are in the pre-
of God” (“Theophilus”), a disciple Christian philosophies, in the
ready to become “the dough of prophecies and in the Law of the
God” (Towards Romans: 2: 2; 4: 1), Old Testament. The centrality of
through the extreme sufferance. the Logos into creation, and into
history, in religion and in human
Didache, or “The Teaching of rationality, is the argument for
the Twelve Apostles”, written sustaining the universality of the
probably in Syria, around the year Christendom. Saint Justin offers
330
the first proofs about the Christian announces Soter, the bishop of
Mysteries and rite. The Baptism is Rome, that the letter of Clement
committed in the name of the Holy has arrived and is publically read
Trinity (I Apology, chapter 6). The in churches.
Eucharist is “the body and the
blood of embodied Jesus (Idem, Eusebius of Caesarea –
chapter 66), the bread consecrated Palestine (260/265-339/340), the
through prayer (epiclesis)”. The first Christian historian, erudite,
churchly institution, the Eucharist apologist, philologer, who collected
and the physical elements form an all the documents regarding the
indissoluble unity, for they events and the churchly
represent the relation between institutions, authors, writers and
Embodiment and the body and the martyrs of the early Church. In
blood of Jesus Christ. “The Churchly History” he gathered
together not only the most
Clement of Alexandria, important historical material about
Athenian or origin, is the successor the early Christendom, but he also
of Pantem, after 180, at the leading transcribed fragments of texts,
of the catechetical school from commentaries and documents of a
Alexandria. From the need of great value for reconstituting the
introducing the Christian faith in post-apostolic tradition. In “The
the intellectual circles of the time, Chronicle” or “The Chronological
he composes the first systematic Canons” he presents a synthetic
theological presentations, using the table with dates from the sacred
terms of the pagan philosophy: and profane history. He formulated
“The Protreptic”, “The Stromatas” his own conception about the
(Miscellanies), “The Pedagogue”. In history of the world and of the
this system, the Holy Scripture has Church, using as argument the
a central role. The theology draws “pedagogy’ of God in the process of
all its sap, life and respiration from history, Who always sustains the
the Scripture (Stromatas: 7: 1, 1). “triumphant Church”. In this
Although, the Christendom must process of the triumphant Church
be understood as the true “gnosis”. is inscribed also the victory of
Unlike Tertullian, who puts the Emperor Constantine, to whom he
Gospel in antithesis with writes the biography in “The Life of
philosophy, “the mother of all Constantine”. The imperial person
heresies”, Clement has a positive and institution are not anything
attitude towards the philosophical else but the terrestrial reflection of
speculation. The philosophy is a the divine sovereignty. Collaborator
possible preparation for Gospel. of Pamphylia, the librarian from
The history of the Christian Caesarea, disciple of Origen, he
literature knows another Clement, sustains Arie at the beginning, but
bishop of Rome, who wrote the he becomes after the partisan of
oldest Christian writing after the the Orthodox believers. In
New Testament, “Epistle towards “preparation for Gospel” he reveals
Corinthians” (written around the the patrimony of the non-Christian
year 95). Around the year 170, religions.
Dionysus, bishop of Corinth,
Athanasius of Alexandria († Cyril of Jerusalem is not only

373), the most tenacious defender a Church leader, between the years
of the Christology in the 341-387, but also the author of the
controversy provoked by the Aryan “Catecheses”, a unique model in
heresy. In the context of the first the history of the Christian
ecumenical Synod, where he played theology and instruction, which he
a great role, he highlights the one- held starting with the year 349. It
being-ness (consubstantiality) of is believed that the Creed of the
the Son with the Father and Church of Jerusalem, which he
sustains also that the Logos explains in his catecheses using a
constitutes the unity of the person vast biblical material, stays at the
of Jesus. He is the first theologian basis of the Symbol of faith
who highlights the soteriological promulgated by the Second
signification of the Embodiment. In Ecumenical Synod
“About the Embodiment of the (Constantinople, 381). Besides,
Word” (written ca. 316-318), he Saint Cyril especially emphasizes
affirms that not only the salvation the role of the Church in the
implies an authentic Embodiment, knowledge and in identifying the
but also that the Embodiment it canon of the Scriptures, namely of
means salvation. The salvation is the inspired books publicly read
the work of the embodied Word, into the Church. Not only the
Who made Himself man from doctrines of faith but also the
“condescendence”, namely for Mysteries of the Church form the
showing His love (About object of the catechetical
Embodiment, chapter 8). Of course, instruction. The five “Mystagogical
the Embodiment, the Crucifixion Catecheses”, in which he explains
and the Resurrection form a whole the symbolism of the Baptism, of
in the entire process of the the Anointment and of the
salvation, which is conceived as an Eucharist, they form a
act of restoration. In “Against compendium of sacramental
Pagans”, Saint Athanasius combats theology. He gives a great
the idolatry and the demiurgic importance to the Mystery of the
theory about the origin of the Anointment: “When your body is
things, as being made from a anointed with the seen oil, your
preexistent matter. God created the soul is sanctified by the Holy
world from nothing, through Word Ghost” (The Mystagogical
(Jews: 11: 3). In the year 367 he Catecheses: 3: 3).
establishes the list of the books of
the New Testament (the oldest list The Cappadocian fathers –
of the books of the New Testament Basil the Great, Gregory the
has been preserved in a fragment Theologian and Gregory of Nyssa
of an old manuscript – around the – they have played a decisive role
year 170 -,called “Muratori Canon”, in the post-Nicaea period,
discovered by the Italian Scholar especially in the Trinitarian
Ludovico Muratori, in the year theology. They clarify the notion of
1740). “hypostasis” as personal mode of
332
existence of the common godhead, Ghost”, but also to Emperor

and not like a mode of relation. Valens. In all the theological
disputes, he makes appeal to the
Basil of Caesarea († 379), Bible and to the Tradition accepted
theologian, ascetic, preacher, in common, which has been
bishop, author of the liturgy, he transmitted both under the form of
studies at Caesarea of Cappadocia, the dogmas, but also under the
Constantinople and Athens, where form of preaching. But where the
he meets Gregory of Nazianzus, Bible keeps its silence, the theology
assimilating a vast historical and must also be silent. The Mystery of
philosophical culture. Great the Trinity is unfathomable. God is
admirer of the classical culture, he unknown in His essence, due to
will write “Speech towards Young the transcendence of this essence;
People, about Using the Greek that`s why he must be adored. This
Literature”. Inclined towards will be the object of the “Three
ascesis, he practices the monastic Books Against Eunomius”, the
life, which he conceives as a disciple of Arie, who affirmed that
communitarian life (coenobitic). the man knows God like he knows
Later on, he will write “The himself. To Saint Basil, a positive
Monastic Rules”, and together with definition, a cataphatic one, of
Gregory of Nazianzus he will God, it would mean a limitation of
compose “The Philokalia”, a His being. Saint Basil left a
collection of texts about the “divine collection of letters in which he
beauty”, from the Origen`s treats theological, pastoral and
writings. Ordained priest in 364, social subjects.
he consecrates himself to the
pastoral and social problems. He Gregory of Nazianzus or the
creates at Caesarea, in the benefit Theologian († 390), a great
of the poor people, institution of Christian orator and poet, he
benefaction and social assistance: studies at Caesarea, at Alexandria
refuges, asylums, hospitals, and and at Athens, where he makes
popular canteens, known under friendship with Saint Basil. He is
the name of Basiliada. Meanwhile baptized and ordained priest by his
he writes the “Hexaemeron”, nine father, Gregory, who dies in the
sermons, in which he comments, year 374. Ordained bishop in 371
according to the literary method, by Saint Basil for the eparchy of
the biblical reference about Sasima, he does not accommodate
creation. At the death of Eusebius to this ministration; that`s why he
(370), Saint Basil is chosen bishop remains at Nazianzus where he
of Caesarea. Besides his social helps his father. Meanwhile he is
activity, he will become the main called at Constantinople by
defender of the Orthodoxy at Emperor Theodosius, for leading
Nicaea, assuming thus the role of the “Hagia Sophia”, which has been
Saint Athanasius. He will oppose taken in mastery by heretics. In
himself not only to the ones who these circumstances, the emperor
refused to accept the divinity of the convokes the Second Ecumenical
Holy Ghost, purpose in which he Synod (May-June 381), at which he
writes the “Treaty about the Holy also attends. In the same period,
Saint Gregory writes “The Five as food, as new substance which

Theological Speeches”. After the creates the new man.
Synod he passé through
Nazianzus, and then he retires John Chrysostom († 407), the
himself to Arianz, from where he most eminent preacher from the
writes “Theological Letters” against history of the Church, great ascetic
the Appolinarian heresy (The Word, and reformer, born in Antioch,
assuming the human nature, where he studies theology in the
would play the role of the soul and biblical exegesis school led by
of the body). He cultivated the Diodorus from Tarsus. He is
epistolary genre, and in theology – ordained deacon and priest, also at
which he considered as a Antioch, in 385. As deacon he
meditation upon the mystery of writes “About Priesthood”, a work
God, starting from his personal unequaled to this day; as priest, he
experience – he introduced the consecrates himself to the
poetical vocabulary. preaching activity. He preaches o a
daily basis, upon all the subjects,
Gregory of Nyssa († 394), the but especially upon the personal
brother of Saint Basil the Great, and social ethics, defending the
professor of rhetoric, is ordained in poor and the exploited ones,
371 as bishop of Nyssa, in condemning the rich ones who
Cappadocia, Asia Minor. He have the power. In “Homilies about
attends the Ecumenical Synod Statues”, he sustains the ones who
from 381, where he is one of the rebelled against the imperial
greatest preachers. In the year 388 family. He composed exegetical
he writes “The Catechetical Word”, homilies upon all the books of the
a pedagogical presentation of the Old and of the New Testament. He
Orthodox doctrine accepted by the is attracted especially by the
Synod, work which had a great Pauline epistles. Due to his
influence upon the ulterior whole reputation of preacher, he is
catechetical literature. His work elected bishop of Constantinople,
contains polemical treaties: where he enters very soon in
Counter Eunomius, and Counter conflict with Eutropius, a minister
Apollinaire Antiherreticos); at the court of Emperor Arcadius
biographical ones: The Life of His and with the Empress Eudoxia,
sister, Macrina, consecrated to the because he was proposing a total
monastic life; theological ones: reform of the way of life, both in
“About the Creation of the Man” Church and at the imperial court.
and “The Life of Moses”; exegetical With the complicity of Patriarch
ones: About Blessings and the Theophilus of Alexandria, Saint
Lord`s Prayer. His theological John is deposed by a local synod in
contribution is important, 402. He turns back from the first
especially in the chapters about exile, but in the end, Eudoxia
“deification” (Theosis), about exiles him to Cucuz, where he dies
“epektasis”, namely the advancing in 407. From here he writes the
in the knowledge of God, about the most part of the letters, especially
“Eucharistic body”, which is given
334
the 17 “Letters towards Orthodox faith, to which he adds

Olympiada”. the “Anathemas”, namely twelve
John Chrysostom had a great theological opinions of Nestor
respect towards the Holy Scripture which he condemns. In the third
and the Holy Liturgy. The Holy dogmatic letter sent to Nestor he
Ghost has inspired the Scripture sustains that in Christ, the Word
and the Ghost interprets it also and the body are not associated or
through personal illumination, and conjugated, but united in a
that`s why reading the Bible is a hypostasis. The hypostatical union
way for receiving the grace. The is authentic and true. He sees the
entire theology of him is dominated unity not only between the sacrifice
by the idea of synergy: the reading on the cross and Eucharist,
of the Bible and the illumination through which we become partaker
from the Ghost, the ritual of the to the Body and the Blood of
Mysteries and the work of the Christ, but also between
Ghost, the faith as gift and the Christology and soteriology, for
man`s deeds for answering of. The death of the cross has a savior
faith is not sufficient for salvation, sense only if there is the Son of
for God does not force anybody. He God Himself into the body. His
attracts, instead, them who want to Christological formula: “A unique
be attracted. Also, in committing nature of the embodied Word”,
the Mysteries, the ritual and the through which he wants to explain
matter aren`t sufficient, but it is the unity of the person of Christ, it
necessary the invocation of the was retained by Monophysites, but
Holy Ghost. In his social ethics, he it wasn`t accepted by the Synod
emphasized that the love for the from Chalcedon (451) as being fully
neighbor, for the poor one, it is a Orthodox. This doesn`t mean that
true mystery. Cyril`s Christology deviates from
the Orthodox tradition in general,
Cyril of Alexandria († 444), the for in Cyril`s conception, the notion
nephew and the successor of of “nature” (physis) totally
Patriarch Theophilus of Alexandria corresponds to the one of “person”,
(412) who deposed John which later has found its place in
Chrysostom and eliminated him Christology. So, the Cyril`s formula
from the liturgical diptychs. doesn`t imply the Monophysitism
Profound exegete and theologian, of Eutychios, and the Synod from
Cyril prefers the polemical style, the year 553 condemns the writing
unmasking the errors of his of Theodoret from Cyr, in which he
adversaries with tenacity and attacks the “Anathemas” of Cyril.
intransigence. He participated to Also, Emperor Zeno, in “Henoticon”
the rejection of the Nestor`s heresy, (482, proclaims the “Anethemas” as
condemned by the synod from norm of the Orthodox doctrine.
Ephesus, because he refused to
attribute to Virgin Mary the title of Corpus areopagiticum or the
Birth Giver of God (Theotokos). In Areopagitic Writings are four
430, in the name of the Synod of treaties of mystique, written by an
the Church from Egypt, against author called Dionysus, of whose
Nestor, he makes a summary of the identity is unknown; these writing
appeared in Syria, during the Leontius from Byzantium (†

centuries V-VI under the title: “The 542), the author of the “Treaty” (in
Divine Names”, “The Mystical three parts) against Nestorians and
Theology”, “The Heavenly Eutychians, in which he develops
Hierarchy”, and “The Churchly the notion of en-hypostatizing
Hierarchy”. The writings had a (“enhypostasis”), according to
great influence upon the which the human nature of Christ
spirituality and the symbolism of doesn`t have its own autonomous
the Mysteries, not only in East, but subject, but is en-hypostatized,
also in West where they were namely centered in the person of
translated by John Scot Erigen. In the Word; the hypostatical union
“The Divine Names”, the author doesn`t mean the fusion of the
develops the apophatic theology natures (dissymmetry) and neither
using the language of the neo- a relation of will. The preexistent
platonic philosophy. God is “supra- hypostasis of the Word possesses
essence”, Trinity and Monad, the both nature since the
beyond any knowledge, and embodiment; these nature coexist
transcendence. He is the absolute in hypostasis but they preserve,
transcendence, but is the same each one, its own features.
time, the cause, the omnipresent
and omni-working reality. Maximos the Confessor (581-
Dionysus speaks about two 662), monk and martyr, the author
distinctions or manifestations in of a theological system of great
God: a descendent movement, amplitude, who synthesized
namely the “comings out” from His everything that theology produced
essence, the “ad extra” processions from Origen to the Areopagitic
(or the “names”) through which He Writings. He wrote “Centurias
let Himself to be imparted; and an about Love”, “Ambigua” –
ascendant movement, through “ec- commentaries upon the difficult
staz”, namely the personal biblical and patristic texts (Gregory
encounter with God, for reaching of Nyssa and Dionysus), the
the analogy (or the state of “Mystagogy” (628-630), “Answers
imitation). In “The Mystical towards Thalassius”, “Dialogue
Theology”, he will show how the with Pyrrhus”. He dominated the
knowledge of God isn`t a natural Christological controversy provoked
process, but a process which by Monothelitism (sustained by
implies an initiation through Emperor Heraclius) and mono-
symbols. The mysteries themselves energy-ism, heretical doctrines
are symbols and rites of initiation. which sustained that because of
Dionysus left the description of the will (“thelima”) and the power
the heavenly hierarchy, under the (“energeia”) depend on hypostasis,
form of nine angelic groups in three in Christ there is only one will and
triads; and the one of the churchly only one energy. Maximos combats
hierarchy, in two triads (hierarchs, this heresy, by teaching that
priests, and deacons), monks, and though the hypostasis is unique,
the people (and the catechumens). the two natures preserve their
energies and wills, so Christ has
336
two will and two energies. He principle and with their end or
clarifies the Trinitarian vocabulary: purpose (telos), God.
essence, power, energy, by saying
that the energy is the essential and John Damascene (650-753),
concrete manifestation of the the last “father” of the Church from
essence. In the hypostatical union this period of the Eastern patristic,
each nature preserves its the first one who attempted a
characteristics (“idiomata”). He also ample synthesis of the Orthodox
discerns between the natural will traditional doctrine: “The
(“thelima”) and the deliberative will Exposition of the Orthodox Faith”,
of choosing (“gnomi”), the last one the third part of his theological
appearing as a consequence of the sum, “The Spring of the
sin. Jesus had the natural will of Knowledge”. He is known for the
the human nature, but He was free fight for defending the cult of the
of the moment of deliberation. icons, during the iconoclastic
Because the sin emerges at the persecution, due to which he
level of the gnomic will, Jesus has suffers. He wrote theological works,
no sin. Although the image of God speeches, odes and Mariological
into man is the freedom, the man hymns: “Speeches about Icons”,
is confronted with this duality of “Sacred Parallels” (biblical and
choosing and deliberation. The patristic quotes). For his liturgical
salvation is a personal action, poetry he was called “David of the
namely it depends on everyone`s New Testament”. In what regards
will. the Christology, John Damascene
Maximos the Confessor rejected resumes the Christological doctrine
the Origen-ism, which sustains the from Chalcedon, including the
eternal immobility of God, making formula of Cyril of Alexandria,
difference between the absolute assimilating the later clarifications,
transcendence of the divine due to Leontius of Byzantium and
essence and the creation`s reality to Maximos the Confessor. The
in time, between genesis and hypostasis of Christ isn`t the result
movement. The Creator Logos of the union of the two natures,
contains in Him the diversity of the but is the hypostasis of the Word
creation, a multitude of “logoi”. He preexisting to the Embodiment.
plays the role of principle, center The Word becomes the hypostasis
and target (telos), and that`s why of the body, and that`s why the
the creation is not autonomous, Virgin gave birth to the Son of God
but it has a natural movement showed in two natures. The human
determined by logoi which come nature is reality which appear into
out from the Creator Logos. In hypostasis
process, the man – microcosm – (“enhypostaton”).Although it
has a cosmic role, making the doesn`t have a human hypostasis,
connection between the elements of the human nature preserves its
the creation – inclined towards properties or characteristics
disintegration and corruption (“idiomata”), its natural and
through sin – for reuniting them incorruptible passions. Damascene
through his will, with their emphasizes the reciprocity between
the two natures (“communication
idiomatum”), a consequence of the Orthodoxy” from 843, namely the

hypostatical union, in both senses, reestablishing of the icons` cult
though asymmetrically: on one (iconodulia); this is the work of
hand, Christ assumed to Himself great churchly personalities and
the suffering body; on the other theologies: John Damascene,
hand, the body receives the state of Patriarch Gherman († 733),
deification, being sinless. Theodore Studites († 826), Patriarch
Nicephorus (758-843). At the
* beginning of the VIII century, the
Byzantine emperors Leon III
This list is not exhaustive. Isaurian (717-741) and
Other names can be included, as Constantine V Coproninus (741-
for instance: Polycarp of Smyrna († 775), under the influence of Islam,
155); Theophilus of Antioch (II they condemn the veneration of the
century) who writes “Three Books icons under the pretext that it
towards Autholycus”; Athenagoras would be idolatry, using a letter
(II century), Christian philosopher towards Constantia, the sister of
from Athens, who wrote “Apology Emperor Constantine. The
for Christians” and “About the Emperor Constantine V
Resurrection of Death”; Melito of Coproninus formulates the
Sardis († 190) – “Paschal Homily”; arguments of the iconoclasm, by
Tatian the Assyrian († 180) – saying that the Old Testament is
“Discourse towards Greeks”, against idolatry and the humanity
“Diatessarom”; Didymus the Blind of Christ cannot be represented
(310-398) – “The Treaty about because is the humanity of the
Trinity”; Evagrius of Pontus (346- Logos undivided from His godhead.
399), disciple of Makarios the Great Where is the body of Christ there is
(† 390), the author of a collection of also His godlike nature, and that`s
monastic and ascetic texts; why they cannot be separated for
Epiphanios of Salamina (315-403) – being separately represented. A
“Ancoratus” and “Panahion”; synod held in 754 rejects the cult
Ephraem the Syrian (306-373); of the icons, against the decision of
Theodoret of Cyr (393-458) – “About the Quinisext Synod from 692
Providence”, “The Churchly (canon 82).
History”, “The History of the To them who defended the cult
Heresies”, “The History of the of the icons, the iconoclasm
Syrian Monks”; Roman the Melodist doesn`t mean only the denial of the
(491-560); Theodore of Mopsuestia historical reality of the embodiment
(491-560); Isidore of Pelusium (370- of the Word, but also the rejection
470); Sava of Jerusalem († 540); of the entire Chalcedonian and
John Climacus (VI century) – “The neo-Chalcedonian Christology. The
Ladder of the Consummation”, into iconoclasts don`t make a real
which he develops the doctrine of distinction between nature and
the hesychasm. hypostasis and neither they know
After the classical period can be the consequences of the
mentioned the following works and hypostatical union, namely the
authors: “The Triumph of the preservation of the humanity and
338
of the human characteristics, and, as also the iconostas, is not

in the same time, the deification of something else but the visible
the body of Christ. The icon is the manifestation, towards exterior, of
representation of Christ in human the transcendent mystery of the
form; it is not an image of God the divine life.
invisible One, which would mean
idolatry, but of humanized God, in Gregory Palamas (1296-1359),
our body. The iconoclasts continue monk from Athos, introduces a
to sustain that depicting the image new period in theology through
of God it means making an idol,, developing and clarifying the
because the image is identical with doctrine about the uncreated
the prototype, with the model. The divine energies. In his polemic with
Orthodox part answers that only Barlaam, a Greek from Calabria
the Son is the image – image the (South Italy), who was teaching at
consubstantial with the Father. Constantinople from 1300,
The icon is not consubstantial with Palamas defends the hesychasm,
the model. introduced at Athos by John
Climacus and Nicephorus the
Theodore Studites, the author Hesychast, affirming that the
of the writing “Antirrheticos”, knowledge of the “seeing” of God is
makes a clear distinction between an act of participation, of
“model” and “image”, and so experiencing. He agrees with
between “latreia”, the adoration of Dionysus the Areopagite, in what
God, and “prokynesis”, the regards the transcendence, as
veneration of the icons. The “Icons- being proper to the being of God;
dulia” gives an own value to the but to his the “hierarchies” or the
body. Through “communication “intermediary beings” have no
idiomatum” the human nature is sense but in the Old Testament, for
deified, and the body of Christ in the New Testament God
becomes the source of the embodied Himself in the person of
deification. The Orthodox Synod the Son. Gregory Palamas discerns
from Nicaea (787) rejects the in the theological vocabulary the
iconoclast synod from 754. following terms: essence or
Patriarch Nicephorus, deposed in substance, hypostasis
815 by Leon V the Armenian, (“hypostasis”), energy (“energeia”),
continues to reject the writing of to which it corresponds a way of
Constantine and defends the union, the union according to the
veneration of the icons. Jesus essence, which belongs to the
Christ bears the human nature of Persons of the Trinity and which
everybody, but He is individually cannot be done by man; the union
contemplated. He has a name, according to the hypostasis, or the
which distinguishes Him in the hypostatical union, own only to
relations with other persons. The Jesus Christ; and the union
inscription from on the icon of according to energies or to the
Christ “the One Who is” it shows grace, which is accessible to the
that the icon is a representation of man. The union according to the
the hypostasis, and not of His grace is the union with God, for the
transcendence essence. The icon, divine energies, possible to
participate at, are uncreated. To spirituality, and by the polemic

Gregory Palamas, the light of Tabor with the Latin or Latin-inspired
is the motivation of this theologians (among which
affirmation; to the adversaries, the Dimitrios Kydones). The most
Tabor light is cerated. Gregory important of his works are:
Palamas realizes that, by saying “Commentary upon the Lirtugy”,
that the light of Tabor is the and “The Life in Christ”, namely
irradiation of the godhead, namely after the experience in the
the existence of the divine life “ad sacramental life, mediated by the
extra”, he saves the possibility of three Mysteries: Baptism,
the deification by opposing himself Anointment and Eucharist. Also,
once more to the Origenistic and to he writes a book against Nichiforos
the metaphysical tendencies, which Gregoras, the adversary of
were limited to the immovability Palamas, and publishes “The
and to the lack of participation of Proceeding o the Holy Ghost”, of Nil
the divine essence. The Synods Cabasila. Cabasila has the merit of
from Constantinople, from 1347 bringing in front, in the context of
and 1351 – presided by Emperor Palamite doctrine, the
John VI Cantacuzino – confirm the Christocentric character of the
Palamite doctrine. Despite to all Mysteries, the sacramental spring
these, another Greek theologian, of the spirituality, for the deified
Gregory Akyndinos, opposes body of Christ that is given to
himself to the condemnation of Impartation, remains the spring of
Barlaam of Calabria and writes the grace. If the oikonomia of the
against Gregory Palamas, whom he objective salvation has a
accuses of confusing the natures. Trinitarian character, the one of
Akyndinos doesn`t admit the the subjective salvation has a
distinction between essence and synergetic character; neither the
energy, which would mean the Pelagians-ism, nor the theology of
same thing, and denies the the merit, but the synergy between
possibility of the participation or of the presence of Christ into
the deification, because the grace Mysteries and the personal liberty
is created. of the individual.
In the theological renewal and
Nicholas Cabasila – Chamaetos the reform of the spiritual and
(n. 1322/1323), friend and churchly life from the following
missions commissioner of centuries, it played a central role
Byzantine Emperor John VI the monastic life from Athos,
Cantacuzino (become monk after established in 963 by Athanasius
abdication, in 1354), the nephew of of Trebizond, under Nicephorus II
Nil Cabasila († 1363), who followed Phocas. For illustrating this, can
in the chair of Gregory Palamas be mentioned few names: Serge of
from Thessaloniki (1350-1359). Radonezh (1314-1392); Simeon of
After emperor`s abdication, Thessaloniki († 1429); Metropolitan
Cabasila dedicates himself to the Mark of Ephesus (1392-1444), who
theological writing, being refuse signing with Rome in 1439,
influenced by the hesychast at Florence; Nil de Sorsky (1433-
340
1508) who writes “The Lives of the In what regards the dogmatic
Saints”. value of the patristic conclusions
and texts, one can retain few
* criteria which the Church had in
its view:
Here also must be mentioned a) The patristic tradition is the
the Confessions of Faith from the criterion of the Church`s dogmatic
XVII century. Although some unity, in its period of ecumenical
Orthodox Russian theologians (N. consolidation, for it is in
N. Glubokovsky and G. Florovsky) uninterrupted continuity with the
doubt their authority, because they apostles` teaching, like Saint
would contain Western deviations Athanasius expresses himself:
and infiltrations, Catholic or “There is a tradition, a teaching
Protestant, though they have been and an early faith of the universal
accepted by the entire Orthodoxy, Church, which Lord Jesus gave,
proposing an answer and a way for the apostles preached it, and the
dialoguing, at that time, with the fathers preserved it” (Epistle
non-Orthodox Christian towards Serapion 28, G.P. 26, 593).
confessions. These are: The b) Although the patristic is in
Confession of Faith of Gennady, the direct continuity with the apostolic
Patriarch of Constantinople, Didache, it constitutes a
composed in 1495; The Confession theological development of this
of Faith of Metrofanis, Patriarch of Didache, and not a simple
Alexandria, composed in 1625; The transmission or interpretation. IN
Confession of Faith of Peter the process of this development,
Moghila, the Metropolitan of Kiev, due to pastoral, catechetical and
formulated in 1640; The Confession cultural necessities, the internal
of Faith of Dositheos, Patriarch of dogmatic exactingness is
Jerusalem, composed in 1672. preserved, namely the explicit
Is the turn of the local Orthodox consensus with the Holy Scripture
Churches to produce true and with the Apostolic Tradition.
reformers of the spiritual and c) Not all the theological texts,
churchly life: Paisie Velicikovski data and opinions, taken in
(1722-1794) in the Church of isolation, represent the patristic
Moldavia; Nicodemus the Hagiorite tradition, but rather the spirit of
(1749-1809) in the Greek Church; the churchly fathers and of the
and Tikhon of Zadonsk (1724- churchly writers, namely their
1783) in the Russian one. message, principles and
Nicodemus Hagiorite, who resumes conclusions, taken as a whole.
the teaching of the Saints Simon Justin the Philosopher and
the New Theologian and Gregory Irenaeus of Lyon are the adepts of
Palamas, composes at his turn and the millenarianism, and Clement
writes: The Philokalia, together with the Alexandrine sustains that the
Makarios of Corinth, published at matter is eternal, etc.; despite all
Venice in 1782; the Pidalion these, they remain due to their
(collection of canons), The Life of Orthodox contributions, in the
the Saints, and The Life of Gregory patristic consensus.
Palamas.
d) The Tradition of the Church`s XVII (1965), no. 1, p. 44-82; Priest

fathers is a common patrimony of Professor PhD Academician
the universal Church, especially for Dumitru Stăniloae, Christology and
in the first centuries the Fathers Iconology in the Dispute from VIII-IX
circulated in all directions: Justin Centuries, in “The Orthodoxy”,
is from Orient, but he studied at XXXI (1979), no. 1-4, p. 15-53;
Rome; Athanasius is exiled at Justo L. Gonzales, cited work,
Rome, and Hilary of Poitiers in volume I, p. 253-267, volume II, p.
East. Basil of Caesarea, John 74-104; 193-217, 201-302; Ene
Chrysostom and Gregory the Branșite, Contributions to the
Theologian are renown “ecumenical History of the Byzantine Theological
teachers of Didache” – teachers of Literature, in “Theological Studies”,
the world. The patristic tradition XIV (1962), no. 1-2, p. 13-25; P. A.
remains the ecumenical basis on Ceremuhin, The Characteristics of
which the Eastern and Western the Byzantine Theology (translation
Churches can meet and by Paraschiv V. Ion), in “The
understand themselves each other. Metropolitan of Banat”, XVI (1966),
no. 4-6, p. 398-409.
Bibliography: Priest professor I.
Coman, Patrology, Publishing PAUL (SAUL): born in Tars from
House of the Biblical Institute, a family of Jews, the parents being
Bucharest, 1956; Teodor Bodogae, Roman citizens. Educated at the
The Theological Culture in East, in Pharisees` school, he is sent to
The History of the Universal Church, religious studies at Jerusalem with
volume I, second edition, Gamaliel the scribe. He assisted to
Publishing House of the Biblical the stoning of Deacon Stephan and
Institute, Bucharest, 1975, p. 376- to the agitation from the Church
389; B. Altaner, Prècis de from Jerusalem (Acts: 8: 1-3). Then
Patrologie, Salvator Publishing he is sent by the hierarch to arrest
House, Mulhouse, 1961; J. the Christians from Damascus, in
Quasten, Initiation aux Pères de the Eastern part of Mediterranean
lÈglise, Le Cerf, Paris, 3 volumes, Sea, conquered by Alexander the
1957-1962; A. Hamman, Great (335-323 B.C.). In
Dictionnaire des Pères de lÈglise, Damascus, due to a vision with the
Desclée de Brouwer, 1977; A. M. resurrected Christ, he is converted.
Malingrey, la literature grecque Blinded, he is healed by Anania.
chrétienne (collection Que sais-je?), After that he starts preaching in
Paris, 1968; H.-G. Beck, Kirche und Damascus (Acts: 9: 1-27).
theologische Literatur im After spending a period of time
byzantinischen Reich, Munchen, in Arabia, Saul returns at
1959; J. Pelikan, The Christian Jerusalem where he meets
Tradition. I The Emergence of the Barnabas and Peter. Chased by
Catholic Tradition (100-600), Jews he turns back to Tars, where
Chicago, 1971; I. Coman, Moments he is called later by Barnabas, the
and Aspects of the pre- envoy of the Christian community
Chalcedonian and Chalcedonian from Jerusalem, to organize the
Christology, in “The Orthodoxy”, mission among Gentiles in Antioch.
342
Paul really visits Jerusalem with the theology of Paul in the most
material aids and discuss about important chapters about grace,
the Christian mission outside sin and law. Paul “made himself
Jerusalem. everything to everybody” to succeed
Now he starts the series of in the mission among Gentiles
missionary trips (between 47/48- (Romans: 1-12), who were
57), the most important act5ion of concentrated in the great cities of
the Christendom after the ascent of the Greek-Roman society. In the
Jesus Christ. With Barnabas and center of his mission stays
John Mark he travels in Cyprus Jerusalem, the symbol of the
and Asia Minor, where they found Christian unity.
Churches. At the return he has a
dispute with Peter about the PENTARCHY: [Greek:
obligation of the Gentiles to accept penta+arhi = five chieftains]: the
the Judaic Law before being system of the five local
converted to Christendom (Acts, patriarchates of the old Church:
chapter 15). He leaves then with Rome, Constantinople, Alexandria,
Silas in Asia Minor, Macedonia, Antioch, and Jerusalem. This order
Corinth, and Ephesus. After a visit was settled in canon 36 of the VI
at Jerusalem, he leaves again in Ecumenical Synod (680), which,
mission with Timothy. also, confirms the canon 3 of the II
He is almost lynched when he Ecumenical Synod (451): “By
returns to Jerusalem. He is renewing the orders given by the
brought at Caesarea where he 150 parents who assembled
stays in prison for two years, under themselves in by-God-guarded
Governor Felix. Festus, the imperial city (Constantinople), and
successor of Felix, proposes that by the 630 ones, who met in
Paul to be judged at Jerusalem, Chalcedon, we proclaim that the
but Paul, as Roman citizen, makes throne from Constantinople enjoys
appeal to the Roman Emperor. He equal privileges, with the throne of
is transferred to Rome through the old Rome, and in the churchly
Malta. After two years, Paul was matters to be equally honored with
probably liberated and he this one, being the second one after
continues his mission. At the the last one, after which
second coming to Rome he is immediately comes the throne of
martyred during Nero`s the great city of Alexandria, and
persecution (ca. 64-67). then the one of Antioch, and after
Paul wrote several letters which this one, the chair of the city of
have been respected from the Jerusalem”. The Bishop of Rome is
beginning (according to Clement, in this position series head not in
Epistle I, chapter 47, 1, written the virtue of some primate upon
around the year 95). In the time the universal Church, but as
Marcion (around the year 140), the primus inter pares (see Primus Inter
letters of Paul had already the form Pares). Besides, each patriarch had
from today. Marcion used these a limited jurisdiction and a local
letters to reject the Old Testament responsibility and did not fulfill
and everything that seemed Judaic functions of an ecumenical
to him in it. Augustine rediscovered character ordinarily, but only in
extraordinary cases (ecumenical people of God into the body of

synods), and even then, as member Christ.
of the universal Episcopal college. Between the Son and the Holy
Ghost there has been made not
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edition and translation, p. 332- which the Son took the first fruit of
333; Metropolitan Maximos de our nature which He elevated to
Sardis, The Oecumenical heavens and He has sent His
Patriarchate in the Orthodox Ghost, but the extolled Christ,
Church, Patriarchal Institute, wanting to show that he reconciled
Thessalonoki, 1976, chapter “The the Father with us, and He made
Theory of the Patriarchs` Him merciful, He sent His Ghost
Pentarchy”, p. 233-244; Oreste like a gift to us. The coming of the
Kèramé, Les chairses apostoliques Ghost is the sign of the
et le role dans LÈglise, in the reconcilement between God and
volume “L`épiscopat et lÈglise men into Jesus Christ, as the
universelle”, edited by Yves Congar ceasing of the Holy Ghost was truly
and B. D. Dupuy, Editions du Cerf, the sign of the anger of God. The
Paris, 1964, p. 261-276; Christos Apostle John affirms that before
Yannaras, Lìnstitution de la the Cross the Holy Ghost was not
Pertarchie aujourd`hui, in into the world, because the
“Contacts”, 31, (1979), no. 107, p. reconcilement with God was not
283-289. done through the sacrifice of the
Son and the Son was not extolled
PENTECOST [Greek: as righteousness for His obedience:
pentekoste; Latin: pentecoste = fifty “Because the Ghost was not given
days]: the event and the celebration yet, because Jesus was not yet
of the descent of the Holy Ghost at extolled” (John: 7: 39). That`s why
fifty days after the resurrection of the Savior Himself tells that His
Christ, announced in the Old ascent to heavens is necessary for
Testament by the messianic sending the Ghost as sign of the
prophets (Joel: 3: 1; Acts: 2: 1-21). reconcilement and as “gift of the
The Pentecost is called the “end of reconcilement” with God through
the holidays”, namely the event the Son`s sacrifice (John: 16: 7).
with which ends the history of the Consequently, the Holy Ghost is
salvation realized by Christ, just the One Who imparts the effect of
because the “pouring” of the Ghost the sacrifice of Jesus Christ, the
upon the humanity, of the Baptism One Who bears witness that we
with the Holy Ghost, it is one of the have received the adoption, which
ministrations of Messiah. Although we have become into Christ sons of
the Ghost worked also before the God according to the grace: “The
Pentecost, though now He showed Ghost Himself confesses together
Himself in a proper hypostasis, to with our ghost that we are sons of
bring the history of the salvation to God” (Romans: 8: 16).
consummation. Not starts proper- The Pentecost constitutes not
said the “oikonomia” of the Holy only the origin of the Church, but
Ghost, like One Who gathers the also its model, because there were
344
present around the Apostles, in the Descent of the Holy Ghost,

assembly, also the first Christian translation by O. Căciulă, in “The
disciples. The Holy Ghost was Metropolitan of Oltenia”, XXIII
given to the early apostolic (1971), no. 1-2, p. 44).
community, endowing it with The signification of the
everything that was necessary to Pentecost consist in that that from
the Christian organism: the now on the Holy Ghost definitively
preaching of the Gospel, the penetrates into history, there not
Mysteries, the charismas, and the existing time and space without the
deaconship. The historical personal presence, the real coming
existence, the continuity with the and the effective work of God.
apostles, and any sacramental “We pray standing up, on
action of the Church, depend now Sunday, but not all of us know the
on the invocation of the Holy motif. (We do this) not only to
Ghost. The Church draws its remember through this position, in
inward life from the continuous the day of the resurrection, about
actualization of the Pentecost, the grace that has been given to us
through the invocation of the Holy – about the fact that we have
Ghost. That`s why we “we can resurrected together with Christ and
celebrate the Pentecost anytime”, that we must look at the ones from
says Saint John Chrysostom (About above – but also for (this day) it
the Holy Pentecost, G.P., 50, 454). seems to be the image of the world
The sending of the Ghost in to come. That`s why, though it is the
time, at Pentecost, it means also beginning of the days (of the week),
the beginning of the eschatological it wasn`t call by Moses as first, but
Kingdom which the Church one. “For, it says (the Scripture), it
anticipates here. The new Church was evening and it was morning
is the image of the future Church (and took place) a day”, as the
(Peter Damascene). That`s why, the same day would follow to take
Church must keep lighten the fire place for many times. This day is
cast by Christ on earth (Luke: 12: one and in the same time also the
49), like also the Apostle Paul eighth one, to which the Psalmist
urges us: “Do not quench the referred himself in some supra-
Ghost” (Ephesians: 4: 30). Through writings of the psalms; it is the state
the power of the Holy Ghost, the that will be shown after this time,
face of the entire creation will be the endless day, which doesn`t
changed (Apocalypse: 21: 1), to know evening and neither the
that, finally, God will be everything second day. Consequently, the
in everything, or, as Maximos the Church teaches its sons to pray in
Confessor says: “the beings will this day standing up, for through
become through grace what God is the continual remembrance of the
by nature” (Gnostic Heads, II, 25, eternal life, to not neglect (to
in The Romanian Philokalia, volume acquire) the food (necessary) in
II, p. 175). He dwells Himself in the order of moving (to another life). The
worthy ones and in the world to future life, about which we believe it
come making immortal and filling will take place in the world to come,
up with eternal glory their bodies it is symbolized by the entire (period
(Saint Gregory Palamas, Homily at of) Pentecost. Because that one and
first day, multiplied by seven times capacity, the speaking in tongues

with seven, composes the period of (the glossolalia), the interpretation
the seven holy weeks of the of the languages. The adepts of
Pentecost. Starting with Sunday Pentecostalism don`t accept to be
that cycle is resumed for 50 times, described as a sect or a
ending with Sunday. In this way denomination, but they pretend
(this period) resembles to the that they are one of the major
eternity, that, like in a cyclical currents (the third or the fourth
movement, it starts from a point and one) of the present Christendom.
to the same point arrives. The Their old origin is in John`s Wesley
Church has taught us that in this Methodism which sustained that
period to pray standing up, for “the internal witness”, the warmth
raising ourselves with the mind of the Ghost, or the sanctification is
from the present ones to the future a distinct experience from the one
ones. After each kneeling we raise of the justification. Many
ourselves up to show that because Pentecostal communities (as for
of the sin we fell to the ground, but instance the movement entitled
for the love for people of the One “Holiness”) will adopt the idea of
Who has created us, we have been the second benediction, of the
asked to heavens” (Basil the Great, holiness. The movement from the
About the Holy Ghost, XXVI, modern days begins in the British
Romanian translation, p. 80-81). Islands, between 1925 and 1935,
through the preaching of Stephen
Bibliography: Paul Evdokimov, and George Jeffreys. From here it
La Pentecôste, in the volume “Les spreads in the United States, in
étapes de làn de grace”, South America and in Scandinavia.
Delachauxet Niestlé, Neuchâtel, The Pentecostalism is in fact a
1962, p. 107-125; Angelos J. reaction against the old pietistic
Philippou, The Mystery of denominations (i.e. Methodism),
Pentecost, in the volume “The which speak about “the third
Orthodox Ethos”, edited by the blessing”, namely the spiritual
author, Oxford Hollywel Press, gifts, especially the healings, which
1964, p. 70-97. are given after the baptism with the
Holy Ghost and fire. In the United
PENTECOSTALISM [Greek: States the first formulation of this
pentecoste = fifteen, Pentecost, the current is made in Topeka, Kansas,
Descent of the Holy Ghost]: towards the beginning of the year
pietistic tradition, of Protestant 1900, in the sense that the
origin, which teaches that every “speaking in other languages”
Christian must have a personal (unknown ones) constitutes an
experience after conversion, named evidence of the baptism with the
the baptism with the Holy Ghost, Holy Ghost. The bases of the
when he will receive one or more of Pentecostalism were laid down at
the “charismas” known in the the meetings which took place
apostolic Church, as it is shown in between 1906 and 1909 in Azura
the Acts of the Apostles: the Street, Los Angeles, which became
prophecy, the holiness, the healing the center of the ones who made
346
the connection between baptism Unitarian tendency which practices

and the speaking in languages. In the baptism in the name of Jesus.
America there are more Pentecostal Some Pentecostals practice the
(charismatic) denominations: washing of the feet.
Assemblies of God, Church of God The charismatic-Pentecostal
– the largest community of the movement exists also in the
African-Americans. From here, the Roman-Catholic Church. The
current spread in Scandinavia, Ecumenical Council of the
Great Britain, Russia, Indonesia, Churches has official connections
Latin America – Brazil, Chile, and with Pentecostal Churches.
Africa – Zaire. In 1960 was constituted the
The doctrine of the Pentecostals “neo-Pentecostal” wing, which
is liberal and depends on the accepts the “speaking in tongues”,
charismatic or on the evangelical but which wants that the
branch. All of them have in experiencing of Ghost to be
common the idea that the baptism expressed in new communitarian
in Ghost is the third work of the forms. The first World Pentecostal
grace (“Holiness” sustains that it is Conference was held in Zurich in
the second work). The initial 1947.
physical sense of the baptism with
the Ghost is the languages. The PENTECOSTARION: The period
healing evangelists have a doctrine of the Pentecostarion (fifty days)
which considers the sickness as a comprised seven weeks, from the
result of the sin or of the lack of Easter Sunday to the feats of
faith. These ones practice the Pentecost, though the Whitsuntide
healing of the sick ones and the end in the Sunday of all the Saints.
exorcism for the possessed ones by From Easter to Ascent, the
demonic forces. The Pentecostal calendar comprises: the Sunday of
cult, in the absence of the clergy, is the Resurrection; on Friday, in the
spontaneous and it is based on I Lighten Week, is celebrated the
Corinthians, chapters 12-14, where Mother of the Lord, the “Spring of
it is spoken about the spiritual Healing” (Song: 4: 15); the
gifts, about prophecy, and about Apostle`s Thomas Sunday; then,
the word of wisdom. They believe in the Sunday of the Bearer of Chrism
the individual power and Women; the Sunday of the Man
inspiration of the ghost, inspiration with Palsy; the Sunday of the
which can be expressed “in Samaritan Woman; the Sunday of
tongues”. the Blind Man; in the Thursday of
There are important differences the Ascent is sung the Kontakion:
between the Pentecostal opinions. “Fulfilling that oikonomia for us
The fundamentalist Pentecostals and uniting Yourself with the
are recruited from the poor layers heavenly ones still being You on
of the African-Americans from the earth, You ascent Yourself into
United States. The charismatic glory, Christ, our God, there from
movement “Jesus Movement” where You were in no way
pronounced itself against the war separated, but, remaining not-
in Vietnam. There is also the distant, shout to the ones who love
movement “Jesus Only”, of You: I am with you and nobody
against you”. In the Sunday of the Sunday of the Publican and of the
Fathers from Nicaea (325) is sung Pharisee.
the Podoba: “”The preaching of the
Apostles and the dogmas of the PERICHORESIS [Greek:
Fathers strengthened to the perichoresis, Latin: circumincessio
Church a sole faith, which bearing = together-living]: movement of love
the vestment of the truth, the one and interpenetration of the
woven that Theology from above, Hypostases in the interior of the
rightly teaches and glorifies the Trinitarian life. God is On in His
great mystery of the right honoring being and subsists threefold in His
of God”. The Sunday of the Descent Hypostases into a perfect together-
of the Holy Ghost is preceded by living. Godhead is not though a
the Saturday of the dead ones. At nature composed by three
Vespers are read prayers of hypostases, but a sole being in
repentance with kneeling, among three perfect hypostases. Therefore
which are also these ones: “Come, in God there is a sole will and a
peoples, to worship that godhead in sole work. The godhead forms a
three hypostases, the Son into the perfect unity but doesn`t limit or
Father, together with the Holy close in a sole Person. Although
Ghost. For the Father gave birth exists in a unitary mode, God has a
before all ages that Son together – Trinitarian way of subsistence. The
on the throne – sitting and the Holy Father, the Son and the Ghost they
Ghost Who was into the Father, have a own Person, moving one
together with the extolled Son. One towards another, so that each One
power, one being, One Godhead, open Himself and is in the Other
Whom all of us worshipping, we are One, without merger, mixing or
saying: Holy God, the One Who did confusion, but through reciprocal
everything through the Son; with possession. The three Hypostases
the together-working of the Holy exist one into another, in a state of
Ghost; You powerful Saint, through movement, a movement of internal
Whom we have known the Father coherent love, this being the
and through Who the Holy Ghost perichoresis; so that the godhead
has come into the world; You exists in a unitary way, a
immortal Saint, comforter Ghost, perichoretic one, subsisting in a
Who from the Father proceeds and Trinitarian way. That`s why, when
into the Son You rest Yourself; we say “Holy Trinity”, we think at
Holy Trinity, glory to You”. the three Hypostases who are One
On the Monday after the in Another and reciprocally
Whitsuntide, is celebrated the communicate; They meet One with
Feast of the Holy Trinity. With the Another without confounding or
Pentecost starts a new liturgical suppressing Their hypostatical
cycle, in two parts: from Pentecost difference. In the “Tome” which he
to the Holyday of the Cross (14th of presents to the Synod of
September); from the first week Constantinople, in 1285, which
after the Holyday of the Cross to rejects the so-called “union”
the week which precedes the imposed by the Council of Lyon
(1274), Gregory (George of Cyprus),
348
the Patriarch of Constantinople, theologians, but it produced

explains the proceeding confusion because of the sense
(“ekporevsis”) of the Ghost, starting with which it circulated in that
from the monarchy of the Father, time. Identical with “hypostasis”,
but insisting upon the reciprocity “prosopon” becomes part of the
(perichoresis) between the Ghost Trinitarian and Christological
and the Son. The Ghost proceeds vocabulary, which has been
from the Father, but shins and clarified in the context of the post-
manifests Himself from the Son. Nicaea and Chalcedonian theology,
through the particular contribution
“They knew that the godlike of the Cappadocian fathers. (In the
nature has all of these by nature same time, Cyril of Alexandria
and hasn`t receive them from considered “hypostasis” as being
somewhere else, but as the one into synonymous with “physis”). Thus,
which the Hypostases have their into Trinity are distinguished: the
composition and subsistence, being nature or the essence, namely the
one into another, imparts all the unique common substance of God;
good to His creatures according to Person or hypostasis, namely the
the receiving power of everyone. subject into whom that substance
They have theologized these ones subsists. In Christ one
as not-separated and undivided distinguishes: the duality of the
from each other, having a movement natures, from where the double
on into another (perichoresis), not consubstantiality with God and
confounded to each other, so that with the man; the unity of the
They do not mix and do not merge, person, namely the preexistent
but They have each other. For the divine Logos Himself. Into Christ,
Son is into the Father and into the the human nature doesn`t have an
Ghost, not being produced there any own hypostasis, it is not
merger, mixing and confounding. individualized, but it subsists in
And Their movement is one and the the person of the Word.
same, for They have dogmatized a A theology of the human person
sole starting and an unique starts from the biblical affirmation:
movement of the three Hypostases, the man is the image of God,
which is impossible to happen with therefore incomparable to the
the created nature” (John elements of the creation. The
Damascene, The Orthodox Faith, I, person cannot be defined either
XIVC, cited translation, p. 42). starting from the body, nor from
the soul, neither from the
Bibliography: V. Loichiță, intelligence: the person is an
Perichoresis and Enhypostasis in absolute reality which transcends
Dogmatic, in “The Orthodoxy”, X the elements which subsist in it.
(1958), no. 1, p. 3-14. The body doesn`t have an
independent existence, but it exists
PERSON [Greek: prosopon = as a subject. The man as person
mask, face to face]: the personal doesn`t appear as an individual of
subject into which the nature a species but as a being conscious
subsists. The term “prosopon” was about his free and intelligent
used by the Antiochian relation with the Creator. His
personal character consists even in etc. These division were exceeded

the opening and in the liberty for into Christ (for instance through
communion. Like the name itself the birth from Virgin, he has
shows it (prosopon it means a face exceeded the contradiction between
which turns towards the face of genders), into Whom the creation is
another, looking face to face), the recomposed and gathered again as
person is the individuality opened a unity. Three works or stages of
for communion, the subject who mediation fall to the man, which
has a fundamental existence, a are exercised through the
rational and free one. Only in followings: the sensitive world,
communion with the man it unveils through the cleaning of the senses
his identity and his vocation as (dispassion); the intelligible world,
person. From here, the impersonal through the rational
character of the hell, where the contemplation; the infinite
people cannot see each other face transcendent reality, through
to face, being depersonalized, deification and participation.
“unmasked”. Also, the patristic tradition,
The man as person transcends with its anthropological realism,
the evolution and recapitulates the preferred a personalistic conception
cosmos, according to the model of about subject and hypostasis.
the cosmic Christ, Who leads the Thus¸ the Orthodox personalism
creation to recapitulation in God. affirms that: on one hand, the
The person has therefore a unifying person is not equivalent with the
function into creation, within conscience, which is a feature of
which the person exercises his the human nature; of the other
dignity of a priest, of a mediator, hand, the person preserves all the
the dignity of bringing all things in signs and the characteristics of the
union with God. The creation forms human, especially the condition of
a unity into the man. The man natural morality, as a consequence
isn`t a microcosm as a part of the of the separation between man and
universe, but the cosmos is a part God.
from the man, destined to be
unified into man. The person is the Bibliography: John
type of the cosmos, which has the Damascene, The Orthodox Faith,
unity of all the parts. The person III, 7-9, cited translation, p. 110-
circumscribes the world, being the 113; John Meyendorff, Christ in
bridge, the mediator between Eastern Christian Thought, cited
creation and God. edition, p. 25-26, 33-34, 42-44.
The man moves himself towards
God, articulating into Himself the PETER [Cephas in Aramaic –
unity of the creation. In his stone, rock]: name given by Jesus
spiritual climbing he must exceed to Simon from Bethsaida, the Lake
in himself a series of contradictions of Galilee, being the son of Jonah
or divisions (diaresis), emerged into the fisher. He lives with his family
creation as a consequence of the in Capernaum, where he meets
sin: God-man, man-woman, Jesus through his brother Andrew,
heaven-earth, sensitive-intelligible, the first one called to apostolate.
350
Peter publicly confesses in acts, all of them from the second

Caesarea Philippi that Jesus is century.
Messiah (Matthew: 16: 16-17).
Peter denies Jesus during arresting PHILOKALIA [Greek: philo-
and judging, but is the first one kalos = the love for beauty (name
who meets the resurrected Jesus, given by Basil the Great and
Who appoints him leader of the Gregory the Theologian to an
group of the apostles. After ascent, anthology from Origen`s writings,
Peter preaches at Pentecost, with the theme: “The Love for
replaces Judah, rules together with Divine Beauty”)]: a collection of
John the Church from Jerusalem, texts which refer to the
solves the case of Anania and contemplative and ascetic life,
Sapphira, and occupies himself written before IX century by great
with the mission in Samaria. fathers of the Eastern Church.
Consequently to a vision, Peter These texts were gathered in the
accepts to do mission among XVIII century by Nicodemus, from
“Gentiles”, mission which will be Mount Athos (1749-1809) and
entrusted to Paul, after the Makarios of Corinth (1731-1805)
apostles` synod from Jerusalem. and published for the first time at
The synod, against the Christians Venice (1972) under the name of
converted from Jews, decides that “The Philokalia of the Fathers Who
the receiving of the pagans to Practice the Watchfulness”. The
Christendom to be done through second edition was published by
baptism, without observing the the Patriarch Kallistos, at Athens
Law (circumcision). Peter was jailed (1893), and the third one, also in
by king Herod Agrippa I (41-44). Athens, between 1957 and 1963.
Finally he settles himself down at The first translation in the Slavonic
Rome where he is martyred during language was made by Paisie
the persecution of Nero (ca. 64-67). (Velicikovski) from Neamț
Peter wrote two epistles. Mark Monastery (1722-1794), published
wrote the his Gospel according to under the title Dobrotolubiye, at
Peter`s narration. Peter didn`t Moscow (1793), reprinted in 1822.
founded the community from In Russian language was
Rome, but his and Paul`s translated by Ignatii Briancianov
martyrdoms conferred the apostolic (1807-1867), published in 1857,
origin to the Church from here. and by the bishop Theophanous
Their cult at Rome developed (1815-1894), and published in
during the second century. Saint 1877. The translation in Romanian
Peter basilica from Vatican is language under the title The
thought to be his tomb. Pope Leon Philokalia of the Holy Toils of the
the Great († 461) gave a great Consummation has been made by
importance to the place of Peter in Priest Professor PhD Academician
report with Rome`s Church, due to Dumitru Stăniloae since 1946. The
which the bishops from there are collection (until now have appeared
considered Peter`s the successors. twelve volumes) is accompanied by
Several “apocryphal” books are commentaries and footnotes of a
attributed to Peter: Peter`s Gospel, great theological value.
Peter`s Apocalypse and Peter`s Philokalia, meaning “the love for
beauty”, puts in the center of the Mauges, 1970; Récits dùn pelerine
spiritual live the cleaning of the russe, translation by Jean Laloy,
heart, through practicing the Editions de la Baconnière Seuil,
“Prayer of Jesus” and of the Boudry – 1978; N. Corneanu, The
virtues. The “Prayer of the heart”, Beauty as Attribute of the Godhead,
which will become the central in “Theological Studies”, XI (1959),
discipline of the hesychasm (see no. 5-6, p. 297-313; Ioanichie
HESYCHASM) it is not something Bălan, Romanian Paterikon,
else but the way of keeping the Publishing House of the Biblical
conscience in state of vigil, or Institute, Bucharest, 1980.
“watchfulness”. Only in the
condition of mind-guarding against POVERTY (the willingly one):
any thought, through the pure the voluntary lack of earnings, “the
prayer, the godlike love flows in the rejection of the worries, the
heart to clean it, to light it and to unimpeded lack of worrying of the
consummate it. life, the estrangement from
sadness, the faith in
Bibliography: The Philokalia of commandments” (The Ladder,
the Holy Toils of the Consummation, chapter XVI, 11). In his continuous
translation and commentaries by ascesis, the monk, as also the
Priest Professor PhD Academician believer, is supposed to overcome
Dumitru Stăniloae, the all the obstacles, from inside and
archdiocesan printing house, from outside, who would impede
Sibiu, volume I (1946), volume II the coming of the Holy Ghost into
(1947), volume III (1948), volume his heart. After the achieving of the
IV (1948); Publishing House of the liberty through obedience, after the
Biblical Institute, Bucharest, domination of the body through
volume V (1976), volume VI (1977), cleanness, he must resist against
volume VII (1977), volume VIII the outside world, a world of the
(1979), volume IX (1980), volume X material abundance, of the power
(1981), volume XI (1990) and and of the grabbing. In the virtue of
volume XII (1992); Petite Philocalie the principle of non-attachment to
de la prière du Coeur, Edition du the material goods and of the lack
Seuil, Paris, 1953, translation by of possession of wealth, the monk,
Jean Gouillard; Parolles des as also the believer, they make
anciens. Apophtegmes des pères du evident the way towards the
desert, translation by Jean-Claude Kingdom, which is especially
Guy, Editions du Seuil, Paris, promised to the poor ones. That`s
1976; The Philokalia, volume I, why the hatred on the poor ones is
translation by G.E.H. Palmer, a unforgivable sin, for Jesus Christ
Philip Sherrad and Kallistos Ware, identifies Himself to these ones.
Faber and Faber, London and “Sell all your wealth” might mean
Boston, 1979; Philocalie des Pères the opposition of the monk and of
neptiques, facsimile I, Calliste et the Christian against all the
Ignace Xanthopoulos, translation pressures of the world, which drive
by Jacques Touraille, Abbaye de them to all king of vanities.
Bellefontaine, Bégrolles-en-
352
The monastic life evokes, (Psalm: 118: 164); “I will cry

therefore, the problem of the towards You all day” (Psalm: 85);
relation between the Kingdom of “In the evening and in the morning
God and the poor ones, which and at noon, I will tell, I will
represent the big majority o the announce and He will hear my
inhabitants and of the nations of voice” (Psalm: 54: 19). In the New
the earth. The Gospel of Christ is Testament, their number reminds
“the good News” that God is with about the seven gifts of the Holy
and for the deprived, sad and Ghost (Isaiaah: 11: 1-12). They are
oppressed ones. The judgment of composed by psalms, songs and
God comes as a blessing in favor of prayers, referring to some moments
the poor ones. To the rich ones, from the history of the salvation,
this judgment means a verdict of like Jesus Christ accomplished it
condemnation. Both categories the in His life.
dispossessed ones and the one who The ninth hour reminds about
dispossess, they stay under the crucifixion, the “scales of the
judgment: to some ones it is given righteousness”, the moment when
the capacity to hope and to fight the Son yielded His soul on the
against enslavement; to others it cross (Matthew: 27: 46). The
inspires repentance and Apostles Peter and John prayed at
renunciation. the temple in the ninth hour (Acts:
What does it mean for the 3: 1). The religious service
mission of the Church the fact that comprises, among others, the
the monastic congregation reading of the psalms: 83, 84 and
proposes the “voluntary poverty” as 85 and of the troparion: “The One
attitude towards the ones who Who in the ninth hour, for us,
create and perpetuate the poverty? tasted death with the body, kill the
It is obvious that the monastic life thought of our body, You Christ
had a major influence upon the God, and save us”. Jesus Christ is
Christian social ethics. The called “The Lamb, the Shepherd
monastic ascesis is indicative for and the Savior of the world”.
the Church: the Church mustn`t The Vespers or the evening
remain indifferent to the religious service reminds about the
economical and social injustices period of the Old Testament from
which stay at the root of the the creation of the world to the
poverty; it must fight in the name coming of God on earth, the period
of the poor ones for eliminating any of the preparation of the salvation.
form of poverty. The monastic life That`s why it is done with the
remains a permanent critic of the imperial doors closed, at sunset, at
society enslaved to the material the end of the day (Mark: 14: 26),
richness. as an “evening sacrifice”: “Let my
prayer be directed like de incense
PRAISES: According to the before You, the raising of my
example of the Old Testament, The hands, evening sacrifice” (Psalm:
Church has recognized, as part of 140: 2). Are read those psalms
its public common cult, the seven (103, 140, 141, 129) which remind
Praises: “Seven times a day I about the separation of the man
praised You for Your judgments” from God through sin. By invoking
the coming of the Son on earth, troubles, Lord of powers, have

compared to the lighting of the mercy on us”.
candles, the community sings the The midnight office is a praise of
prayer of Saint Sophrony, the watchfulness, in the memory of the
Patriarch of Jerusalem: “The Lord`s Resurrection, of the future
smooth light of the holy glory of the judgment and of the second coming
heavenly Father, of the immortal of the Son. The prayer from the
One, of the Holy, Blessed, Jesus midnight is remembered by the Old
Christ, coming at sunset, seeing Testament: “In the night, raise your
the evening light, we praise the hands towards the holy ones and
Father and the Son and the Holy bless the Lord” (Psalm: 133: 2)
Ghost, God: worthy are You always AND BY THE New Testament: “At
to be praised by voices You worthy midnight, Paul and Silas, by
One, the Son of God, the One Who praying, they were praising the
gives life, for this the world glorifies Lord in songs” (Acts: 16: 25). It is
You”. read the psalm 118, it is uttered
The joy of the coming of Jesus the Creed, are being sung the
is expressed by the prayer of troparions: “Behold, the
Simeon, the bearer of God (Luke: Bridegroom comes at midnight”
29-39), which is song with the and “At the fearsome day being
imperial doors opened: “”Now thinking” and it is said the
liberate You servant, Master, remembrance prayer of the ones
according to Your word in peace; who “in the hope of the
for my eyes have seen Your resurrection and of the eternal life
salvation, which You have prepared passed the way” and of the ones
it before the face of all peoples: who “in piousness and in faith
light towards the discovery of the passed the way”.
nations and glory to Your people, The Matins or the morning
Israel”. religious service is often
The Compline is the praise of remembered by the Old Testament:
repentance from the beginning of “My God, I am searching for You
the night, during which death is early morning” (Psalm: 62: 1); “In
reminded and the psalms are read: the morning You will hear my
4, 6, 12, 24, 30, and 90. At the voice; in the morning I will stay
Great Compline, besides the before You and You will see me”
psalms 69 and 142, is also said the (Psalm: 5: 3); “Lord, God of my
repentance prayer of Manasseh salvation, I cried out in the day and
(:Lord, God of the righteous ones, in the night before You” (Psalm: 87:
you have not put the repentance 1); “And, towards You Lord,
for Abraham and Isaac and Jacob, I shouted and in the morning my
who did not do wrong to You, but prayer will welcome You” (Psalm:
You put the repentance to me, the 87: 14). The Matins is a
sinner, because I have sinned more doxological recapitulation of the
than the sand of the sea”) and it is history of the salvation done by
sung the troparion: “Lord of Jesus Christ, “The Son of the
Powers, be with us, for we have not righteousness” (Malachi: 3: 20), the
another besides You, help into stone despised by the masons, but
354
which has been placed in the head

of the angle (Psalm: 117: 22). Are PRAYER: From a historical
read the Psalms: 3, 37, 62, 87, point of view, already in the Old
102, and 142. The Matins bring to Testament the prayer is, together
light the facts of the embodiment with the alms, and essential
and of the resurrection: “God is the element of the personal internal
Lord and He showed Himself to piety (Acts: 10: 2-4; Tobias: 12; 8;
us”. The most important songs and Esther: 4: 1; Ii Maccabees: 15; 14),
prayers are: the katavasias of the which is more important than the
Annunciation, the Song of the exterior ritual (Luke: 18: 11). In the
Lord`s Mother (Luke: 1: 46-55) – prayer, the prophets and the
Magnificat -, the katavasias of the righteous of the Old Testament
Holy Resurrection, the Praises obtain the godlike power (Psalms:
(Psalms: 148, 149 and 150), the 5: 3; 16: 101; 118: 62; Exodus: 32:
Doxology – Gloria in excelsis – 11; Deuteronomy: 18; Esther: 4:
(“Glory to You, the One Who has 17; II Kings: chapters 18 and 19; II
shown us the light”). The longest Kings: 18: 45; Daniel: 6: 18, 23; 7:
part is formed by the canon, 25-26).
namely by nine songs from the Old The saints of the New
and the New Testament. Because it Testament remain in attitude of
reminds about the resurrection of prayer before the eschatological
the Lord, the Matins is officiated Lamb (Apocalypse: 5: 7). Jesus
with the imperial doors opened. summarizes His entire life of prayer
The first hour is read united (Matthew: 26: 36; Mark: 1: 35;
with the Matins at the beginning of Luke: 6: 12; 11: 1; John: 11: 41-
the day (psalm: 89: 16) and it is a 42) in the sacerdotal prayer (John:
calling to prayed. Are read the 17: 1-26). The most important of
psalms: 5, 89, and 100. His prayers is the one towards the
The third hour reminds about Father, while being Him crucified:
the sending of the Holy Ghost over “Father, forgive them, for they do
the Apostles, at Pentecost (Acts: 2: not know what they are doing”
15): “Lord, the One Who has sent (Luke: 23: 24). He urges His
Your Most Holy Ghost to Your apostles: “Watch and pray
apostles in the third hour, that yourselves, to not fall into
One, You the Good One, do not temptation (Matthew: 26: 41); He
take Him from us, but renew Him teaches them to pray (Luke: 18:
into us, us who are praying to 41), by giving them the “Lord`s
You”; are being read the psalms 16 prayer” (Matthew: 6: 9-15; Luke:
and 24. 11: 1-4). Jesus Christ recognizes
The sixth hour (Psalms: 53, 54, the attitude of the publican (Luke:
and 60) is done in the memory of 18: 13) as being the true cultic
the cross of Jesus: “The One Who attitude in the situation of the New
is the day and in the sixth hour on Testament.
the cross You nailed the sin, sin To the apostles, “the prayer and
which with daring was committed the ministration of the word” (Acts;
by Adam in Eden, and the charter 6: 4) are parts of their own
of our mistakes tear it apart, Christ ministration (Acts: 10: 9; 16: 25).
God, and save us”. From the first days of the Church,
the prayer is inseparable from the psalms, acclamations (Ephesians;

Christian, personal and 5: 19-20). It is the prayer practiced
communitarian life (Colossians; 4; by apostles (Acts: 6: 4). It has as
2). It accompanies always the cult model the doxology of the angels
“in ghost and truth” (John: 4: 24), (Luke: 2: 14).
which can include also other forms - The prayer of mediation or of
of piety in which the Christian imploration in which is done an
express themselves, either at the insisting appeal to the providential
temple, or publically, or personally, intervention of God (Joshua: 10;
reclusively (Ephesians: 1: 15-19; 3: 12-14; Judges; 1: 16-30). It is the
14-19; 5: 19-20; Philippians; 2: 10- prayer done by the father of the
11; Romans: 12: 1). somnambulistic child: “Lord,
Interpreting the advice of please have mercy on my son”
Apostle Paul: “Ceaselessly pray (Acts: 7; 20). According to Apostle
yourselves” (I Thessalonians: 5: Paul, the Holy Ghost is the one
17), Origen considers the entire life Who implores and mediates while
of the believer as a uninterrupted we pray (Romans: 8: 26-27).
and great prayer, from which what -The prayer of thanksgiving is a
we usually call it prayer is only a witness of the gratitude for the
little bit (About Prayer, XII, 2, in the benefactions of God: “Speak among
collection “Churchly Fathers and you in psalms and in praises and
Writers”, volume 7, p. 224). in spiritual songs, praising and
“I urge you before all to make singing to the Lord in your hearts.
requests, prayers, mediations and Always thanking for everything, in
thanksgiving for all the people” (I the name of our Lord Jesus Christ,
Timothy: 2; 1). Apostle Paul of God and the Father” (Ephesians:
recommends here to be practiced 5: 19-20). Jesus Christ prays
the way of the prayer in more Himself: “I extol You, Father, Lord
stages or modes: of the heavens and of the earth, for
- The prayer of asking, which is You have hidden these from the
the prayer of the beginners and of wise ones and from the skillful
this era, for in the future era it is ones and You have unveiled them
impossible to ask something to to the children” (Luke: 10: 21). At
God. It is a prayer for obtaining the Lazarus` tomb; He says:
something, according to the “Father, I thank You for You have
example of the publican: “God, be listened to Me” (John: 12: 41).
merciful to me, the sinner” (Luke: The monastic tradition of
18: 13) or of Zachariah, the Father hesychastic inspiration knows “the
of John the Baptist (Luke; 1; 13). prayer of the mind”, namely the
- The prayer of praising has an prayer “at the ear of the Emperor”
extolling character and it is done in the greatest intimacy with God.
for adoring God. This prayer is The prayer can be
frequent in the Old Testament individualistic (Matthew: 6: 6), the
(John: 2: 2-4; Habakkuk: 3: 1-2; one done by each believer, alone;
Tobit: 3: 1-2, etc.). In the New “in the chamber of the heart”, or
Testament it is found under diverse communitarian: “the prayer of
forms; doxology, blessing, hymns, many” (II Corinthians; 1; 11), the
356
one done in the Church and at mediation we escape”’ “lord of the

diverse congregational religious Powers”; “I believe, Lord, and I
services. The Church has confess”.
established a specific place and a “For we see that the Holy Ghost
specific time for the common descends upon the bread and the
prayer. There can be also seen the wine put on the altar, in the
prayer of a sole word and the moments when the priest is ready
composed prayer. It can be and stays in prayer and asks mercy
accompanied by worshipping and to God and gathers his mind in this
kneeling, which symbolize the request. And to Zachariah the angel
falling and the raising (Philippians: appeared to him in the time of the
2; 10-11; Acts; 7; 60). prayer and foreshadowed to him
The New Testament comprises the birth of John. Likewise, to Peter
numerous examples of prayer: the when he prayed at home, in the
Mary`s prayer: “Extol, my soul, the sixth hour, it appeared to him the
Lord” (Luke: 1: 46-55); the vision which led him to the calling of
Zachariah`s prayer “Blessed is the the Gentiles through the fabric
Lord God of Israel” (Luke: 1: 68- descended from heavens with the
79); The Simeon`s prayer “Now creatures in it. Also, the angel
liberate Your servant” (Luke: 2: 29- appeared to Cornelius and told him
32); the angels` prayer “Saint, the ones about him, when he
Saint, Saint” (Apocalypse: 7: 8; prayed. And to Joshua Nun, God
Isaiah: 6: 3). But the most spoke to him when he laid himself
important biblical prayer remains on his face, praying. Likewise, the
the “Lord`s Prayer” which, hierarch heard, next to the altar,
according to Tertullian, isn`t above the ark of the covenant, the
anything else but an excerpt of the words of God; and from there he
whole Gospel” (About Prayer, I). At receives in a mysterious way the
the beginning of the II century, visions for everything that was
Saint Polycarp (in his Letter useful to the time; there where the
towards Philippians, 6) mentions hierarch entered once a year in the
about it, as a part of the Christian time of the frightening prayer of all
cult. The Teaching of the Twelve the gathered tribes of Israel, the
Apostles (chapter 8) recommends it hierarch heard the words of God,
to be uttered for three times a day through a frightening unspoken
by each Christian. Since the Iv vision, when he entered in the Holy
century, the “lord`s Prayer” enters of the Holies and thrown himself
in the ritual of the Liturgy. down on his face…
In the liturgical al tradition, Thus, all the visions shown to
there can be found many texts of the saints took place in the time of
prayer in which is invoked the the prayer. For what any other time
grace of the Persons of the Holy is so holy and appropriate to the
Trinity or the mediation of the holy receiving of the gifts
Lord`s Mother. For instance: (charismas), like the time of the
“Heavenly emperor, You the prayer, during which somebody
comforter”; “My Most Good speaks to God?” (Isaac the Syrian,
Empress”; Glory to the highest, to Word about Ascesis, XXXIII,
God”; “Smooth light”; “under Your Romanian translation, in The
Romanian Philokalia, volume 10, p. ministrant of a temple, presbyter,

178). the priestly order]: the celebrant
from the second stair step of the
PRESBYTER (= priest, old priesthood, though the term
man): The Church, according to the circulated with multiple senses.
model of the synagogue, was led at For instance, Apostle Peter calls
the beginning by the presbyters, himself “presbyter” and
elders. The term was used also “eyewitness” of the passions of
with the meaning of bishop. In Acts Christ (I Peter: 5: 15), presbyter
of the Apostles is mentioned about signifying here shepherd or leader
presbyters, about their ordination of the Church, Christ Himself being
in the Churches founded by Paul called the Great Shepherd. Also,
(14: 23), about the fact that the Apostle John calls himself with “the
Apostles and the presbyters made presbyter” (II John: 1: 1), also with
common decisions in Jerusalem the sense of shepherd or leader of
(15: 22). The Apostles assigned as the communities from Asia Minor.
responsible for the communities In a mention from Acts: 11: 30,
the presbyters, from where also it is said that Paul and Barnabas
derivates the ministration of the brought material aids from Antioch
priest. Although the terms to the presbyters from Jerusalem.
confound to each other, the James, about who it is known that
bishops and the presbyters existed he was bishop in Jerusalem (Acts:
since the time of the Apostles (I 21: 8), meets Paul gathering
Timothy: 3: 1-7 and 5: 17). Jesus together all the presbyters - priests
Christ the Great Priest (Hebrews: 3: from the city. Also James urges the
1) Who has eternal priesthood Christians to call all the priests of
(Hebrews: 7: 24), the priesthood of the Church to pray for the sick
the King-Priest announced by ones (James: 4: 14). From these
Melchisedec in the Old Testament texts clearly comes out the
(Genesis: 14: 17-18; Psalms: 109: presbiteroi it referred to the
4). Apostle Paul speaks about the ministrants from the second stage
universal priesthood of the people of the priesthood, because in
of God, “holy priesthood”, “imperial Jerusalem only Saint Jame4s was
priesthood” (I Peter: 2: 5, 9). leader-bishop, and the deacons
could not receive gifts. The same
Bibliography: Sabin Verzan, conclusion emerges also from other
Epistle I towards Timothy of Saint places. Thus, Paul and Barnabas,
Apostle Paul, in “Theological in their apostolic trips through Asia
Studies”, XL (1988), no. 4, p. 55- Minor, they ordained presbyters-
94; Idem, The Hierarchical priests in all the Christian
Sacramental Priesthood in the communities from there (Acts: 14:
Church of Jerusalem, in “The 23). It is to retained here the fact
Orthodoxy”, XLII (1990), no. 1, p. that the priests are ordained
15-90. through the sacramental act of
laying of hands. Of course, through
PRIEST [Greek: presbiteros, presbyters are not understood here
Latin: presbiter = old man,
358
bishops, because the communities take care and lead the community
from Asia Minor were very small. (Romans: 11: 8; I Thessalonians: 5:
Luke mentions also the fact 12-13) and guide the spiritual life
that, from Miletus, Apostle Paul of the believers (Hebrews: 13: 7,
sent to Ephesus and called the 17, 24). The service of the priests
priests (presbiteroi) of the Church consists especially in the fact that
(Acts: 20: 17). In the same chapter they bring praise of adoration and
(%: 28), these presbyters are calls offer to God the prayers of the
bishops: “Take heed to yourselves believers (Apocalypse: 5: 8). In the
and to all your flock, into which the vision of the Saint Apostle John,
Holy Ghost has put you bishops to the 24 presbyters (the number 24
shepherd the Church of God”. In symbolizes the 24 priestly classes
this typikon, the two terms – from the Old Testament – I
“presbiteroi” and “bishops” – Chronicles: 24: 1-9) stay before
indicate the same hierarchical God, prostrate themselves and
stage and, as in the Churches from worship, sing hymns of glory
Miletus and Ephesus there were no (Apocalypse: 4: 4, 9-10), bring
bishops, here is about the worshipping and thanksgiving to
ministrants from the second stage, God (Apocalypse: 11: 16-17),
so about the priests. shouting: “Amen, Halleluiah”
Which the functions of these (Apocalypse: 19: 4). Consequently,
presbiteroi are? the priests have received from the
Related to this, often is apostle and detain the authority
confounded the organization of the within Church, fulfilling
Judaic synagogue and the sacramental and pastoral
organization of the early Christian functions. The Didache (15: 1-2)
communities. In the Judaic affirms clearly that the specific
synagogue, the group of the elders function of the priests is the
occupied itself exclusively with teaching ministration.
organizational and administrative At the beginning the
problems, while the cult itself was ministration of presbyter appears
led by members of the priestly mostly in the Judeo-Christian
class. The elders represented the communities (Acts: 11: 30), being
interests of the community and the equivalent with what the service of
scholars were interpreters of the the bishop represents for the
Law, but they did not lead the cult communities formed by the
in synagogues or in temple, neither Christians emerged out from
had they pastoral tasks, these ones Hellenes. At the beginning of the II
being reserved to the sacerdotal century, the two stair steps of the
class. priesthood are different both as
The Priests-presbyters from the name and as function. To Ignatius,
Christian community are ordained the presbyters represent the
by the Holy Ghost as shepherds apostles, while the bishop is the
(Acts: 20: 28), so they have image of the Father. According to
pastoral functions (II Peter: 5: 1-2), Saint Irenaeus, the bishop is
they make prayers and anoint the surrounded by the college of the
sick ones (James: 5: 14-15), preach presbyter, also being himself one of
and teach (I Timothy: 5: 7, 17), the presbyters. Like the bishop, the
college of the priests is part of the Sunday, through biblical lectures,

structure of the local Church. commentaries and sermons.
Starting with the post-apostolic In the late discussions about
époque, in which the Christendom the local Church, some Orthodox
moved outside the big cities, the theologians affirmed that, in
bishop sent, through ordination, as comparison with the original
his “representatives”, some of his configuration of the local Church –
presbyters. Thus, there appears the when this one coincided with the
parish of presbyterate type, which city or with the parish and into
did not possess all the hierarchical which was possible to be
ranks necessary and constitutive of represented all the sacerdotal
a local Church of Episcopal type ranks: the bishop, the priest and
(eparchy), in which the presbyters the deacon, the present parish
have the role of together- would be a deformation, because
celebrants, namely assist a bishop the priest becomes the celebrant of
around the throne in the altar the Eucharist, whilst he is only the
(synthronon; I Timothy: 4: 14). assistant of the bishop, which is by
Truly, the presbyter is ordained right the leader of the religious
by the bishop for a parish, having service (prestos). These discussions
the whole pastoral responsibility. can be summarized thus: the local
He received the pall from the Church, which is the Episcopal
eparchy`s bishop, of whose name diocese, and not the parish, is
he commemorates at liturgy. In guaranteed by the bishop, and not
general he serves in the name of by the priest. In this type of local
the bishop. He is celebrant of the Church, the priests form a college
liturgy, namely he brings offerings (synthronon) around the bishop,
and invokes the grace together with assist him at liturgy and they have
the people; he is preacher and the function of teaching. In this
shepherd (I Timothy: 4: 13), namely Church, the deacon is directly
he leads the faithful people in the attached to the bishop, not to the
presence of Christ. In what regards priest. For the needs of the local
the duty of teaching, John Church, the priest is sent to
Chrysostom says that there is no organize the parishes from outside
big difference between presbyters the Episcopal city, having the
and bishops, for the first ones have responsibility through the act of
the obligation of preaching the ordination by a leader of the
teaching through the nature of liturgical leader. He is, through his
their ministration itself (I Timothy: function itself, the image of the
5: 17). The sole difference between apostles, like the bishop is the
the two ministrations is the image of the Father, and the
ordination, which falls in the task deacons the icon of Jesus Christ
of the bishops (Homily 11 to Epistle (Saint Ignatius of Antioch). (see
I towards Timothy). The canons HIARARCHY and PRIESTHOOD).
(LVIII apostolic and XIX –
Ecumenical Synod VI) provision the PRIESTHOOD [Greek: ierosini –
obligation of the presbyters to ieratevma, Latin: sacerdos –
teach daily and especially on sacerdotium = ministration to the
360
temple, the celebration and the which belongs to the baptized ones,
bringing forth of the sacrifice]: the who have personal responsibilities
Church is constituted as a can charismas, with general
“sacerdotal” people: “And you are a ecclesial character;
chosen seed, imperial priesthood, b) The sacerdotal ministration
holy nation, people earned by God” itself, instituted and confirmed in
(I Peter: 2: 9). the Mystery of Ordination, which
In the Epistle towards Jews (7: refers to specific sacramental
21-28), it is largely spoken about functions, didactic and pastoral,
the unique, not-passing priesthood, and which has a representative
of Jesus Christ, the Hierarch Who role.
brought Himself as redeemer On one hand, because they are
sacrifice once forever. The epistle different as nature and authority,
compares the priesthood of the Old and because they participate
Testament to the one of the New differently to the act of the
Testament, reproducing the whole priesthood, these ministrations
biblical sacerdotal vocabulary. The cannot replace one another. Each
Acts of the Apostles and the one has its own place, function and
Epistles prove that there is a specificity within the churchly
special priesthood, an ordained body. On the other hand, both of
one, of which function is fulfilled them are necessary and
through a distinct charisma of the inseparable, because the Church is
Holy Ghost, received during the act not a clerical institution and
of ordination (Acts: 6: 6; 14: 23; 20: because no ministration is self-
28; II Timothy: 1: 6-7; Titus: 1: 5- sufficient. Each Christian has a
9). priestly dignity and has direct
Apostle Peter affirms that the access to the object of the
priesthood is a general state of all priesthood, but the ministrations
the members of the Church (I received through ordination have a
Peter: 2: 4-10). The Christian representative function, not only a
priesthood is different from the personal responsibility.
sacerdocy from the Judaic temple What the character or the
by the fact that all the believers specific status of the ordained
become “priests of God and of priesthood is:
Christ” (Apocalypse: 1: 6; 20: 6). 1. The priestly ministration is a
There is therefore a priestly charisma which is based not so
consecration of the entire Church, much on a personal vocation but
of which origin is the unique on the calling of the Church. It
priesthood of Christ, “the Mediator doesn`t come out from the free
of a better Testament” (Hebrews: 8: choice of the candidate, but
6). especially from the Church`s
Within Church can be acceptance. The object of the
distinguished: priesthood is beyond the person of
a) The state of sacerdotal the ordained one, for he is chosen
consecration of all the Christians, to “represent” for the people the
received through the Mysteries of priesthood of Christ.
the Baptism and of Anointment. It 2. To the apostolic Fathers
is about the general priesthood (Clement the Roman, Irenaeus) the
priesthood through the ordination pastoral function (Acts: 1: 8; 2: 42-

of the bishop is a norm and a 47).
guarantee for the continuity with
the apostles. Of course the entire Bibliography: Ion Bria,
laos is responsible for the Priesthood and Church in “The
apostolicity of the Church, but the Orthodoxy”, XXIV (1972), no. 4, p.
ordained priesthood has a 523-534; Paul Evdokimov,
particular charisma of supervising LÒrthodoxie, p. 161-166; Hr.
the correctness of observing the Andrutsos, The Symbolic,
apostolic tradition, to be an translation by Iustin Moise,
authentic witness of this tradition Craiova, 1965, p. 315-320;
and to express it in an official way. Clement the Roman, Towards
3. The priesthood is a Corinthians, XL, 5; XLIV, 5; XLVII,
sacramental ministration by 6; LIV, 2; LVII, 1, in “The Writing of
excellence and it is exercised in the the Apostolic Fathers”, translation
administration of the seven by D. Fecioru, edition from 1979,
Mysteries, and especially of the p. 67-75; T. Stylianopoulos, Holy
Eucharist. In the sacramental acts, Eucharist and Priesthood, in “The
the priesthood works “in the name Greek Orthodox Theological
of Christ”. “And Peter said to them: Review”, 23 / 1978.
Repent and each of you to be
baptized in the name of Jesus PROCEEDING
Christ, towards the forgiveness of (PROCESSION) [Latin: procession,
the sins, and you will receive the Greek: ekporevsis = procession];
gift of the Holy Ghost” (Acts: 2: 38). the way in which the Holy Ghost
4. The ordained priesthood has has His hypostatical existence
the charisma of leading the from the Father, the principle of
community, the bishop being the the unity and the common spring
guarantor and the interpreter of of the godhead, Who gives birth to
the unity of a local Church (I the Son and proceeds the Ghost.
Timothy: 4: 13-16). The Ghost “existentially proceeds”,
The sacerdotal functions in an unspoken way, from the
themselves can be summarized Father through the begotten from
thus: the Father Son” (Maximos the
a) The preaching of the word Confessor, Answers towards
(Acts: 6: 4) and the function of Thalassius, 63, The Romanian
apostolic continuity (John: 17: 18): Philokalia, volume III, p. 369). The
“By going, teach all the nations” Patriarch Photius, combating the
(Matthew: 28: 19). “Filioque” addition, just because it
b) The power of consecrating implies the doctrine about the
the Eucharist and to celebrate the double procession of the Ghost, he
other Mysteries (“Do this, for My shows that the Ghost proceeds
remembrance” - I Corinthians: 11: only from the Father. “Filioque”
24), or the sacramental has been accepted at the Unionist
ministration (John: 20: 21-23). synod from Florence (1439), but
c) The pastoral guidance and only with referring to the temporal
the ecclesial organization, or the mission of the Ghost, through the
362
Son. In this sense, some people 403-411; Saint John Damascene,

incline to consider “Filioque” as a The Orthodox Faith I, VII-VIII, cited
theological affirmation which has translation, p. 20-30; Marc
not received yet the total approval Orphanos, The Proceeding of the
of the Church, as an opened Holy Ghost according to Saint
theological opinion. It is true that Photius, in “The Theology”, 50
the Ghost depends on the Son on (1979), no. 1, p. 47-70 (In Greek);
the plan of the historical mission, the articles by O. Clément and J.
and for expressing this, the M. Guarrigues, in the volume La
fathers use diverse expressions. procession du Saint Esprit, in
The Alexandrine theologians say “Istina”, no. 3-4, 1972.
that any godlike work is done from
the Father, through the Son, into PROPHETS: The Creed affirms
the Holy Ghost. Saint Basil the that the Ghost spoke through the
Great prefers “with” instead of prophets. The prophets are known
“through” the Father, and “with” by the role that they had in the
the Son and “with” the Holy history of people Israel. The “great”
Ghost. Other say that the Ghost prophets are: Isaiah, Jeremiah,
“rests Himself” into the Son. Ezekiel, and Daniel. They have the
Despite all these, the Oriental mission of communicating to the
theology has never explained the chief of peoples and to the people
relation between the Son and the the will of God. They intervene and
Holy Ghost through proceeding. combat especially the idolatry, the
Because the “Filioque” doctrine cult of deities, others than the
creates ambiguities in what unique God of Abraham, Isaac and
concerns the particular character, James (Deuteronomy: 4: 39). They
the property Idiotes) of the condemn the personal and social
hypostases (see HOLY GHOST, injustice (Nathan harshly
FILIOQUE, HOLY TRINITY), it condemns the David`s crime
remains one of the major against Uriah – 2 Samuel: 12: 1-
divergences between Orthodoxy 15. Amos critics equally severe the
and Catholicism. Of course, the social injustice and the oppression
pneumatology cannot be reduced of the poor ones: 2: 6-7). The
to “Filioque”, but one mustn`t prophets announce the misfortunes
forget that the proceeding of the to come and the divine
Holy Ghost in the Trinitarian punishments (Jeremiah and
theology has been one of the Ezekiel foretell the Jerusalem`s
theological causes of the big ruin – Jeremiah: 19: 10-13;
schism, and the lost of the Ezekiel: 5: 1-5).
epiclesis – the invocation of the In the same time, the prophets
Holy Ghost in the Eucharistic present the image of a God Who
liturgy – by the Roman-Catholic loves His people, which He doesn`t
Church has aggravated this abandon, to which He prepares a
schism. future, to which He sends a Savior.
The greatest among prophets was
Bibliography: Saint Basil the Moses, to whom God gave the
Great, About the Holy Ghost, XVIII, Decalogue – the Ten
44-46, in the cited translation, p. Commandments – on the Mount
Sinai. At the Transfiguration, in the he is summoned to express

presence of the Apostles Peter, himself: in 1518 at Heidelberg and
James and John, Jesus talks to Augsburg (in the presence of the
the prophets Moses and Elias Cardinal Cajetan, the pope`s
(Matthew: 17: 2-4). His Church is delegate), and in 1519 at Leipzig,
built on the foundation of the where the dispute with Eck takes
Apostles and prophets (Ephesians: place, about the pope`s supremacy
2: 20). and about the infallibility of the
Roman councils. In 1520, Luther
PROTESTANTISM (or the writes “The Babylonian Captivity of
Protestant Reform): initially, a the Church”. In the same year,
reformatory current within the Pope Leon X (1513-1521)
Catholicism, but which organized excommunicates him, and in 1521,
itself later as movement of “protest” the Diet from Worms, condemns
(the “protest” of 15 leaders of him. Protected by Frederick of
German cities, in 1529, at the Diet Saxony, Luther retires himself at
from Speyer, against Carol the Wartburg castle, where he will
Fifth) against the corruption from translate the New Testament,
within Roman-Catholic Church, of which he will publish in 1534. In
its medieval innovations. The name 1522, Luther returns at Wittenberg
of Protestantism comes from the to expose some of his ideas: the
attitude of few princes of the preaching of the word, the
German cities, who, in the name of impartation of the believers. During
Luther`s faith, they protest at the the rebellion of the peasants (1524-
Diet from Speyer, in 1529, against 1425), Luther adopts an attitude
the decision of Carol V to convince hostile to them. At the Diets from
Luther by force to renounce at his Speyer (1526 and 1529), Luther is
ideas. condemned again, but the princes
At 31th of December 1517, of some German states are against
Martin Luther (1438-1546), monk persecuting the Protestants. Later
at the Augustinian monastery from on, the German Protestant princes
Erfurt, professor of biblical studies will form the Smalkald League, for
at Wittenberg University, defending the Protestantism, but
formulates the 95 theses against the Protestantism isn`t legally
the theology and the practice (of recognized but through the treaty
the “saint” commerce) with the of Passau in 1552. In 1530, at the
indulgences. Luther doesn`t want Diet from Augsburg, Luther
to create another Church, but he is presents the basis doctrines of the
scandalized by the fact that the Reform: the authority of the Bible,
authority of the Rome`s Church, the justification through faith, the
which he visits between 1510- real presence in Eucharist (against
1511, protects and promotes the Zwingli who was sustaining the
abuse with indulgences, in order to Eucharist is a simple
reduce the punishments in commemoration dinner). Luther
purgatory. The public display of the exposes these doctrines in the two
theses puts him in conflict with the “Catechisms” and in “Smalkald
Catholic authorities before which Articles” (1537). The one who
364
supported Luther in the from Kappel, defending Zurich

propagation of the Protestant against the Catholic Swiss cantons.
theology was Melanchthon (1497- The one who introduced the
1560), especially by publishing in Reform at Geneva is Jean Calvin
1521 the work “Loci Communes” (1509-1564), exiled French, who
and by writing in the year 1530 of occupied himself not only with the
the “Confession from Augsburg”, theology of the Reform, but also
which Luther accepts it too. with organizing the communities in
Luther opened the way not only a Presbyterian form, the people
to a series of theological being represented by laymen-
controversies, but also to a great presbyters. Calvin publishes in
reformatory movement in entire 1536 “The Institution of the
Europe. The “Reform” took three Christian Religion”, in which he
main directions: the ascertains the difference between
“Lutheranism”, in Germany, his theology and the one of the
Scandinavia and Central Europe,; Protestantism. Calvin admits two
“Calvinism”, in Switzerland, Mysteries: the baptism and the
France, Holland and Scotland; and Eucharist, rejects the Zwingli`s
the “Anglicanism”, in England. conception about the symbolic
In Germany, the “Lutheranism” value of the Eucharistic
is supported by German princes, communion, speaks about the “city
but only through the treaty from of God”, namely about the churchly
Westphalia (1648), which ends the organization and discipline. Of
religious war of thirty years, the course, the most important
Lutherans gain equals rights with Calvinist teaching is the
the Catholics. In 1580 is published “predestination” or the “doctrine of
“Concordia Book”, which includes the double choosing”, according to
the two “Catechisms” and the which God has chosen before the
“Smalkald Articles”, by Luther, creation some people for salvation
“The Confession” and “The Apology and other for destruction;
from Augsburg” by Melanchthon, consequently, some people are
and “The Formula of Concordia”. destined to condemnation. At
In Switzerland, the Reform Zurich the Reform`s movement is
penetrates first at Zurich, in 1518, carried on by Johann Heinrich
through Huldveich Zwingli (1481- Bollinger (1504-1575). The second
1531), influenced by Erasmus. To Swiss confession, Zurich 1566, is
Zwingli, the Reform has a social written by H. Bollinger, the
and national character, and that`s Zwingli`s successor at Zurich.
why he recognizes to the secular Influenced by Calvin, the
authority the right of occupy itself Reform penetrates in France since
with the churchly problems. In 1555, where rapidly becomes a
1528 he writes “Commentary about political movement. Massacred in
the True and the False Religion”, 1572, in Saint Bartholomew`s
and in 1529 confronts Luther at night, the Reformates are protected
Marburg in the problems of after, from the year 1589, by the
Eucharist, by sustaining that Protestant King Henry IV, and
Jesus is present only spiritually, or recognized in 1598, through the
symbolically. He dies in the battle edict from Nantes.
In 1534, Henry the VII, declares “Awakening” movement, the

himself the chief of the Anglican “Methodism” and “Presbyterianism”
Church, rejecting by this the (in England and America), the
authority of Pope Clement II (1523- “Disciples” of the “The Society of
1534), who annulled in 1532 the the Friends” (Quakers), and
king`s divorce from Catherin of nowadays, the “Evangelist” and the
Aragon. The one who introduced “Pentecostal” movements.
the Reform in England, where Less extended in central
protest movements took place Europe, the Protestantism takes the
under the leadership of Wycliffe following forms:
(1320-1384), is the first bishop of In Bohemia the Reform was
Canterbury, Thomas Cranmer already prepared by Jan Hus
(1547-1553), sentenced and burnt (1369-1425) and Jerome of Prague,
as heretic at Oxford, in 1556, by but Luther`s influence is felt since
Queen Mary Tudor (1553-1558), 1524. The Hussites become
who wants to reintroduce the Calvinists. Hungary suffered both
Roman-Catholicism and to impose influences: the first Lutheran
the pope`s authority in England. synod is held in 1545, and the
Thomas Cranmer composes “The Calvinist one in 1557. In the
Articles of the Anglican Church” Scandinavian countries the Reform
and “The Book of Prayer” (1549- reaches at 1527: a synod from
1552). Queen Elisabeth I (1558- Uppsala, from 1593, accepts the
1609) accepts the Reform but Confession from Augsburg; in
keeps basic structures of the Denmark and Norway, the first
Catholicism, as would be the protestant congregations are
episcopate and the liturgy. In 1563, organized in 1536.
the Anglican doctrine is accepted The Protestant Reform did not
under the form of the “39 Articles”. remain without an answer from the
In Scotland the Reform is part of the Roman-catholic Church.
introduced by John Knox (1505- Pope Paul III convokes in this
1572), who composed in 1561 “The purpose the Council from Trident
Book of the Discipline”. (held in three sessions:
Not having a structure of unity 1545/1547, 1551/1552, and
neither at the level of the faith, nor 1562/1563), which lays in
of the churchly organization, the scholastic type definitions the
Reform encouraged the formation catholic doctrine contested by
of independent, nonconformist Luther: the justification through
groups, which easily detached faith and deeds, the seven
themselves from the newly founded Mysteries, the celibate, the
Protestant Churches. Thus, in the purgatory, the indulgences, the
following decades and centuries transubstantiation, and the pope`s
appear: the “Puritan” movement, authority. The same council
the “Congregationalist” movement approves the founding the Jesuit
(in England), the Anabaptists and order (“The Society of Jesus”),
the Baptists (in Switzerland, under the leadership of Ignatius of
Germany, Moravia (“Unitas Loyola (1491-1556), which has as
Fratrum”), England, the main slogan the absolute
366
obedience to the pope and the which is in other forms into the
propagation of the faith through world`s processes. Friedrich
any means at hand. For Nietzsche (1844-1900) is against all
strengthening the counter-Reform, the Christian values, by declaring
the “congregation of the holy office” that “God is dead”. Other
or the “Inquisition” is reorganized. Protestant theologians and
The “index” of the forbidden books historians of this movement are:
and the anti-Protestant theology Albrecht Ritschl (1822-1889),
(especially for Peter Canisius and Walter Rauschenbusch (1861-
Robert Bellarmin) are also used as 1918) – who writes “The Theology
counter-reformatories. for the Social Gospel”, Albert
In the following centuries, the Schweitzer (1875-1965), who
Protestantism is expressed through brings back into discussion the
great theological systems, as, for subject regarding the “Kingdom of
instance, the liberalism. One of the God”, and especially Adolf von
greatest theologians of the Harnak (1851-1930), the author of
protestant liberalism is Friedrich the work: “The Essence of the
Schleiermacher (1768-1834). Christendom”.
Influenced by the German The one who adopts a firm
philosopher Immanuel Kant (1724- attitude against the Protestant
1804) – who denies the value of the liberalism is Karl Barth, the
rational arguments and of the founder of the “dialectical
metaphysical speculations for theology”, who, in “Commentary to
proving the existence of God, Romans”: (1919 and 1922), he
because the religion has only a sustains that the man is under the
moral basis – Schleiermacher word of the revealed God, the sole
sustains that the essence of the contact point between God and
religion is the experience, and this man. His dogmatic is centered on
consists in the sentiment of the the idea of sovereignty of God. The
absolute dependence of God. Also, Christendom isn`t a “religion”,
the Danish philosopher Sören namely organizing the religious
Kierkegaard (1813-1855) is against aspirations of the man, but a
the rational arguments, for God is revelation, about which one can
known as He makes Himself speak only with the help of the
known, namely “incognito”. The dialectical methodology of
faith is a personal decision which affirmation and counter-
“risks”. In this époque the great affirmation. To the same school
philosophers pronounce belongs also Emil Bruner (1889-
themselves regarding the 1965). Together with Martin
theological problems. If to Kant, Niemöller, Karl Barth up-
the theology cannot substitute the raises against “German Christians”
philosophy, according to Georg W. and founds the “Confessor
F. Hegel (1770-1831), the founder Church”, which adopts in 1934 the
of the “absolute idealism”, the “Declaration from Barmen”.
reality, the world, is the Theologians who occupy
manifestation of the absolute themselves with the political
Spirit. Christ is the supreme implications of the religion are:
manifestation of the divine Spirit, Dietrich Bonheoffer (1906-1945),
executed by Nazis, who wrote “The also: G. Ebleling and Ernst

Price of Being Disciple” (1937) and Kässeman.
sustains the turning back to a In the United States of America,
biblical Christendom “without Paul Tillich (1886-1965), who
religion”; Martin Luther King publishes “The Systematic
(1929-1968), martyr of the “non- Theology” (1951, 1957 and 1963),
violence”; Josef Hromadka († approaches the relation between
1969), who sustains the culture, religion and philosophy,
“humanization” of the political and Reinhold Niebuhr (1893-1971),
relations. who writes “The Nature and the
Rudolf Bultmann (1884-1968) Destiny of the Man” (1941-1943),
sustains that the Gospels show treats about the report between
rather the theology and the faith of theology and the social and
the early communities and do not political ethics. Also in America
narrate historical facts about Jesus appears around the year 1910 the
of Nazareth. The New Testament is “fundamentalism”, a conservatory
full of the mystical conceptions of movement against the modern
that time, and that`s why for being tendencies, which sustains the
communicated in the term of verbal inspiration of the Bible, as
today`s science, it must be also the “charismatic renewal”,
“demythologized”. The same line of from which detached the
interpretation is adopted also by “restoration movement” and the
the Anglican bishop J. A. T. groups of the “holiness”,
Robinson, who publishes in 1963 Pentecostal or not.
“Honest to God”. The theology of Gospel – Conservators
the “death of God” was formulated constitutes today an important
in 1963 by Paul van Buren and current in Protestantism, which is
resumed by Thomas J. J. Altizer, organized either within the
Gabriel Vahamian, William traditional Churches, or separately
Hamilton, and Dorothée Sollé. (“The Committee from Lausanne”).
Harvey Cox (“The Secular City”, in These ones sustain that the Bible
1966) sustains that “God manifests is the sole authority of faith; they
Himself today in the events of the accentuate the personal conversion
social changes”. Wolfhart and the religious experience,
Panenberg, professor at Munich, organize evangelization campaigns,
sustains the historicity of the facts and prefer the conservatism in
described in the New Testament, theology. The “Black Evangelists”
and Jürgen Moltman from form an indigenous Church in
Tubingen, known due to his work America.
“The Theology of the Hope” (1965), The Protestant theology from
he shows the social and Latin America stays under the
revolutionary implications of the influence of the “theology of
Cross of Christ and of the Trinity’ liberation”, to the elaboration of
“Crucified God” (1972), “Trinity and which participate Catholic
the Kingdom of God” (1980). theologians. According to it, the
Among the biblical theologians are biblical message must be
interpreted in the cultural
368
categories of a given context, for Holy Ghost. The mystic is a heresy;

being possible to ascertain its God cannot be reduced either to
practical implications. The most nature, or to history or to the
important theologians, Catholic personal experience, for the Bible
and Protestant ones, who adopt the speaks about the sovereignty and
method of the contextual theology, the majesty of God. The recognition
are: Gustavo Gutierrez (Lima-Peru), of God as “Lord” of the history
Juan Luis Segundo (Montevideo- represents one of the essential
Uruguay); José Miguel Bonino ideas of the Protestantism.
(Buenos Aires-Argentina); and José b) The salvation through the
Porfirio Miranda (Mexico). grace of God or the justification
The Protestantism, indifferent of only through faith. The believer is
its tendencies, trying a “reform” of corrected (bettered), namely
the scholastic theology and of the forgiven by Christ through His
Catholic Church, has brought to redemption sacrifice, and not
the surface some particular through his own deeds. He has the
confessional doctrines: certitude of being chosen, because
a) The authority of the word of Christ Himself is chosen by God.
God. Any Christian doctrine and The faith means to accept this gift
practice must lean itself on the which God gives it in the name of
biblical text. Against the Catholic Christ. The deeds are not a
doctrine which affirms that the condition of the justification, or an
Bible and the Tradition are equal adding to the faith, but a fruit, a
and parallel springs and norms of proof of the correction (betterment).
the faith, the Tradition being the Luther attacks the practice of the
sole legitimate and infallible indulgences just because this one
interpreter of the Bible, the invoked the theology of the merit of
Protestantism rejects everything the good deeds. He rejects the
that hasn`t a clear basis in the mediation of the Virgin Mary and of
Scripture. Neither the Tradition, the saints; also, the purgatory, the
nor the pope`s authority or the prayer for the dead ones, and the
Church, are considered particular confession of the sins.
intermediary between the believer The salvation doesn`t refer so
and the Bible. Neither the “natural much to the responsibility of the
revelation” has any role in knowing man, but rather to the immovable
God. The Bible and God speak plan of God Who works into history
directly only to them who have freely.
faith, which if a gift. The Gospel of c) The visible Church, namely
the grace is imparted to the the chosen people of God, is known
penitent believer through the power only by God. This one doesn`t have
of the Holy Ghost, by preaching the a visible permanent apostolic
word. In general, the Reform raised structure, neither a sacramental
itself against contemplative priesthood. The priest as mediator,
mysticism, of the speculative and as also the liturgy as sacrifice, and
scholastic theology. The knowledge the doctrine of the
is the result of a double witness: transubstantiation are not into the
the exterior one, by reading the Bible. Luther accepts as mysteries
Bible, and the interior one, of the instituted by Christ only the
Baptism and the Eucharist, but humanity which is deprived of

they can be celebrated by any grace, and not on the new destiny
believer, on the basis of the and on the new humanity in
universal priesthood. The laymen Christ. The ontological and the
have the right to read and to cosmic aspect of the redemption
interpret the Bible; they take part are dimmed. The man`s restoration
to the leading of the community is relative, because he always
and to the cult. Luther is in favor remains “justified and sinful in the
of using the national language in same time”. That`s why also the
cult. He is against clergy (as Protestant ethics accentuates the
priesthood) and against the personal piety.
celibate of the priests. The Church
always remains under the Bibliography: Erwin Iserloh,
judgment of God, in a continuous Die Kirchen Reformatorischer, in
process of renewal (“semper Kon and Algermissen,
reformanda”). Konfessionskunde, Padeborn,
d) The creeds of the old Church 1966, p. 251-347; Emile G.
and the doctrines established by Léonard, Histoire du
the ecumenical synods aren`t protestantisme, Presses
anything else but historical forms universitaires de France, Paris,
of the faith and they have a 1956 (collection “Que sais-je?”;
secondary value for interpreting Georges Casalis Luther et LÈglise
the Bible. They can constitute an confessante Editions du Seuil,
interpretation norm if they contain 1962; Roger Mehl, le théologie
the “doctrine of the Gospel”. In protestante, Presses universitaires
general, Luther doesn`t admit and de France, Paris, 1967; Frank
ecclesiological doctrinal instance Delteil, Roger Mehl, Georges
(the pope`s magisterium), as being Richard-Molard, Daniel Robert, Le
formally infallible. In the Smalkald protestantisme, Les Bergers et les
Articles (1537), he speaks about Mages, 1987; J. B. Metz, Pour une
the three old symbols of faith: the théologie du monde, Pars, Cerf,
apostolic one, the one from Nicaea, 1971; Nicolae Macsim, Newer
and the one from Chalcedon. Protestant Conceptions about the
Melanchton accepts the three Holy Scripture (doctoral thesis),
confessions of faith, as also the excerpt from “|The Metropolitan of
four ecumenical synods, and Moldavia and Suceava”, II (1975),
Calvin recommends the dogmas of no. 5-8; Ștefan Alexe, New Currents
these synods. and Tendencies in the
e) The doctrine about forgiving Contemporary theology, in “The
the sins and about the justification Orthodoxy”, XXIX (1977), no. 1, p.
through faith isn`t something else 86-124; J. J. Allmen, What the
but the conclusion of the teaching Reformate Churches Expect from
about the nature of the sin and of the Orthodox Churches, in “The
the fallen human nature. The Metropolitan of Moldavia and
Reform accentuated the culpability Suceava”, XLIV (1968), no. 1-2, p.
and the irremediable sinfulness of 13-28; P. Rezuș, New Theologians,
the man and on the Adam`s Problems and Currents in the
370
Contemporary Protestantism, in Melanchton and presented to Carol

“Theological Studies”, XIX (1967), V at the Diet from Augsburg in
no. 1-2, p. 247-275; Ioan Ică, 1530. The main thesis: the
Martin Luther and the Church`s justification only through faith. The
Reform, in “The Orthodoxy”, 4 first part comprises problems of
(1933), p. 487-495; Ștefan Sandu, faith on the basis of the articles
The Theology of the Lutheran and written by the theologians from
Orthodox Confessions of Faith, in Wittenberg. The second one
“The Orthodoxy”, XLIV (1992), no. occupies itself with the abuses
1-2, 3-4. from within the Church`s life,
which needed to be corrected,
PROTESTANTISM – written on the basis of the Torgau
confessions, denominations, articles.
movements and sects come out The main doctrines, of anti-
from Reform. Catholic nuance, of Luther`s are:
The Luther`s Reform in The Bible has supreme
Germany was a crucial event, authority and it is interpreted
through its biblical, cryptic, and through itself;
prophetic element, which has The rejection of the non-Biblical
separated the Occidental Europe in beliefs and traditions;
two parts: the Catholic one and the The nature of the salvation: the
Protestant One. From the Justification of the people through
beginning it generated the faith in Christ. Due to this
emergence of two confessions Justification, even though the
known as Protestant or evangelic, people were sinful before, now they
as for instance: the Lutheranism were reckoned righteous before
(in Germany and Scandinavia), God, without any particular
Zwingli-ism (in Holland, initiative from their part;
Switzerland, France, and Scotland), The Church is a community of
and the Anglicanism (in England). believers who are priests. In this
At their turn these confessions are way is rejected the Catholic thesis
at the origin of many renovator about the Church, a hierarchical
movements, of many schismatic institution destined to administrate
groups and sects (see ANGLICAN the salvation through mysteries;
CHURCH, AND The regeneration of the children
PENTECOSTALISM). through baptism;
The real presence of the body of
LUTHERANISM: all the Christ “in, with and under” the
confessions of faith and all the Eucharistic bread;
catechisms incorporated into The The ubiquity of the glorified
Book of Concordia (published in body of Christ;
1580, 50 years after the Confession The spiritual incapacity of the
from Augsburg – 1530), except the sinner;
Formula of Concordia – 1577, are The doctrine is mandatory, but
written by Luther († 1546) and the ceremonies are “adiphora”;
Philip Melanchton, between 1529 The cult and the sermon in the
and 1537. The Confession from people`s language; and,
Augsburg was prepared by
Religious education, biblical Christ died only for the chosen

and theological studies. ones.
The three ecumenical creeds The synod from Dort (1618)
and the Lutheran confessions (the summarizes the Calvinism like so:
Confession from Augsburg and the the sovereignty of God, the
Luther`s Little Catechism) unconditional choosing of the
represent a correct interpretation predestination, the limited
of the word of God. redemption (to the chosen ones),
The Lutheranism has become the grace is irresistible in the in the
official religion not only in effective calling, and the
Germany (XVI century), but also in perseverance of the saints. Calvin
the Scandinavian countries. The rejects in this way many ideas of
Evangelic Church from Germany Luther. About the Eucharist or the
(EKD), which comprises Lutherans, dinner, Calvin taught that the body
Calvinists and “united”, was of Christ “is in heavens, not here”,
constituted in 1948. The Lutheran namely is about the presence of the
Churches are affiliated to the Ghost in the heart of the believer,
World`s Lutheran organization, and not about the presence of
which was formed in 1947. Christ with the body in the
Statistic (Lutherans) Eucharistic elements. The Church
43.539.026 members; the United knows for offices: pastor, doctor,
Churches – Reformed and deacon, and presbyter of old man.
Lutherans – 65.163.979 members. The resurrected Christ is the head
The Protestants in general (united, of the Church, which He guides
Lutherans and Reformed) – through word and Ghost. The
363.290.000 members. Church is led by presbyters, who
are invested with the power of the
CALVINISM: The doctrine of authority. The cult consists in
Jean Calvin was formed around listening and preaching the word of
few theological principles, as for God.
instance, the sovereignty of God in Jacob Arminius, a Dutch
granting the grace, from where the Calvinist, writes Remonstrance
choosing or the predestination in a (1610) in which he sustains that
narrow sense. While Melanchton Christ died for everybody, but
(1497-1560) sustained that the benefit out of this only the
fallen man has free will, in the believers, so the grace is not
sense of “the power of accepting irresistible. From here we have the
the grace”, the Concordia formula Arminianism, a doctrine which
(1595) accepts a compromise: the opposes itself to the absolute
calling to salvation refers to predestination (sustained by
everybody, not only to the chosen Calvin) and teaches the
ones, so the falling from the grace possibilities of the salvation for
is possible. Beza (1519-1605), the everybody.
successor of Calvin, sustained that The Calvinist Churches from
God allowed the falling into the sin Switzerland, France, Hungary and
to save the chosen ones. Therefore Holland prefer the name of
“reformed”, which the ones from
372
the Anglo-Saxon countries are classes”. In 1743 becomes a

called “Presbyterians”. Two “united society” opened to the
organizations, one Reformed and nonconformists, and in 1744 is
one Congregational, united seen as a national movement with
themselves at Nairobi, Kenya, and multiple ramifications. In 1747
formed the World`s Alliance of the Wesley visits Holland. From here,
Reformed Churches) which the Methodism is spread in
includes 157 member Churches America, where Francis Asbury,
with 70 millions of members) with become bishop, played an
the headquarters at Geneva. The important role. In 1784 is adopted
official dialogue between the The Act of Declaration, which
Orthodox Churches and the establishes the movement as an
World`s Alliance has recently organization, and has its supreme
concretized in a “consensus” upon organ the Methodist Conference.
the doctrine of the Holy Trinity (See The Methodism separates itself
Episkepsis, no. 455, 1, 4, 1991, p. from the Anglicanism in 1795.
4-12). The Reformed Churches Doctrine: the Justification
comprise 39.283.735 members through faith is for everybody
(including Presbyterians). (Arminianism); to everybody is
promised the assurance of the
Methodism: a spiritual renewal Holy Ghost; the life of the
movement in the Anglican Christian consists in the
Church, in the XVIII century. As perfection in love, which is distinct
tradition and doctrine, the also after Justification; the
Methodism is the result of t5he personal experience of the Holy
mission of the brothers John and Ghost as internal witness; and
Charles Wesley, of whose ideas interest for mission and for the
weren`t accepted by the Anglican social good.
clergy. In 1729, John Wesley takes The Salvation Army is a
the initiative to organize private tradition which comes out from
devotions, biblical readings and the Methodism from England, in
prayers as method of spiritual the year 1965. Also the
development. In 1736 he leaves for Pentecostalism has its origins in
Georgia. At 24th of May 1738, the pietism of Methodist nuance.
John Wesley has the experience of The first World`s Methodist
the conversion in the form of Conference was held in London in
“warming up” of the heart through 1881. In 1951 was formed the
the work of the Holy Ghost, World`s Methodist Council, which
becoming “apostle of England”. As is engaged in bilateral dialogue
organization, the Methodism starts with the Roman-Catholic Church
at 1th of January 1739, in and with the World`s Lutheran
London, as a “society’ on federation. The proposals of union
voluntary basis, a community of between Methodism and the
Christian experience, a “club” of Anglican Church were rejected by
salvation. The movement Anglicans in 1972 and 1982 (26
increases in proportions for it million members).
touches the proletarian masses
and organizes itself on “social
Anabaptists: (“re-baptizes”); of the saints” in Munster. He

radical reformers from Zurich organized communities in Holland
(around the year 1520) who didn`t and in the neighbor countries,
accept the Reform of Luther and according to the principles of the
Zwingli, especially their thesis local congregations, led by old
about the official report between men, against the ecclesiastical
Church and state. From here they organization. The Mennonites,
spread themselves through following to the radical reformers,
Europe constituting the left wing they reject the baptism of the
of the Reform. Their doctrine is children and the real presence in
formulate by the “Swiss brothers” Eucharist, ask for the
who adopted at 24th of February independence of the Church from
1527 The Confession from the secular power, refuse the
Schleiheim, composed by Michael military service, the swearing and
Sattler (martyred in 1527 by the the magistracy, and they sustain
state authorities), in which is that the Church must include only
rejected the doctrine of Zwingli Christian engaged in the service of
and Calvin, especially the idea of the Gospel. They practice the
state Church. Doctrinal principles: baptism at adult age, celebrate the
the Church must be reformed in Dinner (three times a year), they
its purity from the beginning live a profound spiritual life which
through free adhesion, through includes the reading of the Bible,
faith, to the word of God; they the prayer in family, and the
refuse to practice the children`s charity. They are opened to
baptism (because in his way it mission, to peace, and to
would be favored and maintained ecumenism. As also the Friends
the state Church) and reinstitutes (Quakers) and the Church of the
the baptism of the adult believers, Brothers, the Mennonites
from where the name of participate to alternative services,
Anabaptists. in favor of peace and of the social
A movement derived from assistance, in case of war.
Anabaptism is the one of the The first World`s Conference of
Mennonites, who adopted the the Mennonites was held at Basel
Confession from Dordrecht, at 21th in 1925 (1.250.100 members).
of April 1632.
The global statistics: 1.250.100 Quakers, or the Religious
members. Society of the Friends later on,
dates since 1650, being led at the
Mennonites: (or Anabaptists): beginning by pastor George Fox.
the oldest community among the Their doctrine was formulated by
Protestant Free Churches and of Robert Barclay (Theses
the “awakening” movements, theologicae) in 1675. From Great
founded by the Dutch Catholic Britain and Ireland, the friends
priest Menno Simon (1496-1561), spread in the North Europe and
who passed to the Anabaptism in North America. In 1682, William
1536. This one was persecuted Penn founded the friends`
after he tried to form the “kingdom Community in Pennsylvania.
374
In the center of their doctrine The Baptist Church was

stays the conception about the founded in Holland in 1609 by the
“interior light”, namely the direct Anglican pastor John Smith,
sense of the divine work of Christ which opposed himself to the
into the soul, through which the children`s baptism, because they
man is liberated from sin and aren`t capable to make a
obtains moral virtues, as conscious confession of their faith.
simplicity and purity. The friends In 1612 is founded the Baptist
reject the Mysteries, the Church from London under the
priesthood, and any form of leadership of Thomas Helwys,
authority into the Church, the which preaches the religious
obligation of frequenting the cult; tolerance for everybody, Christians
they are against military service, and atheists. From here, the
against the oath in justice, and Baptism spread in the United
against the respect for the civilian States, becoming the largest
authorities. They believe in the denomination (13 million
spiritual baptism and in the members counted the Baptist
spiritual community, and they are Convention of South, which was
devoted to the social and organized in Augusta, Georgia, in
educative service. The “elders” 1845, adopting a Calvinist
have the responsibility of conservatory theology). The New
organizing the cult in local Hampshire Baptist Convention,
assemblies, and the “supervisors” published in 1833, highlights the
occupy themselves with the local congregation, whilst the
pastoral and social action of the Declarations of Principles (1859),
congregation. adopted by the Seminary of the
With the purpose of Baptists from South, Louisville,
coordinating the relations between Kentucky, affirms both the
the friends` communities from universal Church and the local
different nations, was founded the one.
Friends` World`s Committee for Doctrine: the Church has a
Consultation, in 1937 (502.486 voluntary community of believers
members). who have chosen Christ, through
the personal confession of faith
Baptists (Greek: baptize = to and baptism (immersion). The
baptize, to sink), denomination of Baptists are in favor of the
Protestant origin which emerged separation between Church and
as reaction against the Sate state, for adults` baptism, for the
Churches which pretended the religious freedom, and for the local
children`s baptism and imposed congregation. They recognize the
the confession of a creed. Bible, the “only creed”, as full
Theologically, the Baptists reject authority for faith and they reject
both the historical Protestantism – the tradition.
especially the normativity of the The Baptist Alliance is a Baptist
confessions of faith, - and the association of unions and
Catholicism, especially the idea of conventions, national and regional
universal Church. (statistics: 41.113.400 in 1985),
with the headquarters in
Washington. The first congress of here, sister Churches were

the alliance was held in London in organized in the Great Britain,
1905. Australia, and New Zealand.
Global statistics: 50.321.900 Doctrine: a community of
members in 1985. congregational type which
corresponds to the witness of the
Church – Catholic – Apostolic, New Testament: any Christian
the: a movement of “awakening”, a faith and practice must be
millennial one, founded by the conforming to the Bible, the only
Scottish pastor Edward Irving source of knowing God. The
(1792-1834) at London. This one Disciples of Christ believe in
preaches the close overflowing of Trinity, in expiatory sacrifice, in
the Holy Ghost and the apparition the birth of Jesus from Virgin, in
of the charismas for the renewal of the need of spiritual birth; they
the Church, as a sign of practice the baptism through
restoration of the institutions of immersion, cultivate the spirit of
the early Church: apostles, communion, and promote the
prophets, teachers, and unity of the Churches on the basis
evangelists. The founder of the New Testament.
establishes the coming of Christ The World`s Convention of the
for the year 1864. Churches of Christ is founded in
The movement is divided in 1930 in The United States. In
1863 due to F. W. Schwartz († 1975, at Nairobi, was created the
1895), who opposes himself to an Ecumenical Consultative Council
evolution in an institutional sense, of the Disciples, with the purpose
by giving it another structure. of strengthening the disciples`
This branch is called since 1906 participation to the ecumenical
the Neo-Apostolic Church, being movement.
led by a Patriarch-Apostle and 12 Statistics: 8.783.192 members.
living apostles, who represent the
true remnant of the Disciples of Darby-sts: of “The Brothers`
Christ. At Baptism and at Dinner, Assembly” constitute a millennial
they add a new sacrament: the movement founded by the
“Holy Seal”, which the other Anglican pastor John Nelson
Churches do not have. Darby (1800-1882), who in 1828
denounces the compromise
Disciples of Christ: groups between State and church, opting
separated from the Presbyterian for “free communities”. They learn
Church from North America which that all Churches are unfaithful to
wants to restore the form of Christ, and that`s why he left
Church known during the period them. There is only one spiritual,
of the New Testament (from where unseen Church, without
also the name of restorers). These organization and hierarchy, led by
groups united themselves in a the Holy Ghost, which gathers the
Church, called “The Christian Christians in an “assembly of
Church”, or “The Christians”, or brothers”. They accept the
“The Chur5ch of Christ”. From
376
baptism and the Dinner as tobacco, pork meat, as also the

symbols of the death of Christ. luxury and the fornication. The
Due to the relations with other Adventists, besides sermon,
Christians, the movement was teaching, and healings, they
divided in rigorist brothers occupy themselves with social and
(narrow), and “wide” brothers humanitarian actions
(242.307 members). (rehabilitation of the smokers).
Any Christian is a “brother in
Adventists (Latin: adventus = Christ”. The Adventists do not
coming, turning back) or the believe in the union of Churches.
Church of the 7th day Adventists, Their headquarters are at
differs by the teaching that, the Washington. Statistics: 2.350.000
Christian must be prepared for members in 189 countries.
the immediate return of Christ Millennialism = doctrine
(parousia), which will take place in according to which Christ will
a Sunday (Sabbath), the day reign on earth (cf. Apocalypse: 20)
consecrated to the Lord. Christ for a millennium (a kingdom of a
will come to reign on earth for a thousand years), period of peace
millennium (a thousand years) – and universal justice.
from where also the name of Pre-Millennial-s =
millennial or Chiliasts – before the fundamentalists who sustain that
general judgment, before the Christ will come back as a king,
restoration of the universe and the before the millennium, for
turning of the sinners back to establishing here His power.
nothingness. The Adventism was Non-millennial-s = protestants
founded in 1844 by a Protestant who sustain that the one
Baptist William Miller (1782- thousand years kingdom of Christ
1849). But the one who organized won`t happen historically, but
the movement was Ellen White only in the heart of the ones who
(1827-1915), who pretended that believe in Him. (6.271.700
she received “personal revelations” members).
referring to the coming of Christ. Salvation Army: a religious
That`s why, the disciples named movement rather than a Church,
her “the spirit of the prophecy”. come out from the Anglican
The movement has a Methodism in 1865, which has as
“millennial” character, preserving main purpose the salvation of the
the doctrines of the Reform: ones who suffer and are in misery,
Trinity, Jesus Christ is true God in vice and in sin. It was founded
and true man, the main role of the by William Booth (1842-1919) in
action of the Holy Ghost, the sole England in 1878.
interpreter of the Scripture; they The Salvation Army took the
insist upon the personal general teachings of the
conversion and accept the Holy Protestantism and of the pietism.
Dinner as spiritual presence of The adepts, the “Salvationists”,
Christ. The Adventists propose an believe in the certitude of the
austere moral which to procure a salvation given by Christ to
healthy life: they forbid the everybody and in the spiritual
consumption of alcohol, coffee, transformation through the grace
of Christ. They want to be firm purity of the life. They use the
and courageous witnesses of the notion of “Christian era” for
love of God towards people, replacing the Anno Domini (in the
especially towards the ones who year of God), using this system for
live in need and misery. Because dating the years after the birth of
of this, they preach and teach that Christ (6.268.000 members).
in no matter what situation they
would be: on the street, in stores, Mormons: “The Church of
in public places. They are enrolled Jesus Christ of the Saints of the
in a hierarchical organization with Last Days”, a marginal Protestant
ranks, uniforms, flags, brass movement, founded by the
bands, and parades (4 million Methodist Joseph Smith (1805-
members). 1844), which pretends that it has
discovered and translated a
Witnesses of Jehovah: a mysterious book about the history
marginal Protestant current, a of the people of God in America,
millennial one (known also under written by Mormon, from where
the name of Watch Tower, or also the name Mormons. (Mormon
“Russell-ians”), founded in 1880 is the last king of the Nephites, an
in America, by Charles Taze Israeli group which would have
Russell (1852-1916), a presbyter, emigrated in America in the year 5
then Baptist, from Pittsburg, B.C.). Smith believed that, after 18
Pennsylvania. The sect pretends centuries, the apostolic Church is
that it has a doctrine about God renewed. He sustained that he
according to the Old Testament, received from heavens the
affirming that everything, the priesthood of Aaron. Organizes a
Church, the world, the states, all march with 30.000 adepts from
are under the domination of Ohio to Missouri and Illinois, for
satan. Starting with the year 607 establishing themselves to Salt
before Christ, since the end of the Lake City where they build the
Kingdom of Israel, God hasn`t “Holy Zion”, respectively Utah, one
manifested Himself anymore. Only of the American States, since
in 1914, the history enters in a 1896.
new period, its final one, which The Mormons prefer the
ends with the battle of the intellectual and artistic culture,
Armageddon. Namely after the respect in the relations
defeated satan and his devils, between men. They practice a
thrown on the earth, Christ will rigorous moral and a strict
begin His reign in heavens. The alimentary diet (without tobacco,
“Witnesses” will be protected on coffee, alcohol, drugs or tea). They
earth against these events. have a very developed missionary
The Witnesses (also called sense. All the young people
Russell-ians) put a great accent on between 18 and 20 years,
sermon and on the propagation of consecrated 1-2 years for
their faith through books and evangelizing. Because it gathers
visits at home. Their ideal is the taxes from the disciples, the
moral perfection through the
378
Mormon Church is very rich Giraud – Jean Vernette, Croire en

(4.475.000 members). dialogue, Droguet et Ardant,
Limoges, 1979; Kurt Keinath,
Christian Science (or Religious I”Freikirchen und Sekten”, in
Science): Christian Science or the Konrad Algermissen
Scientologist Church of Christ was Confessionskunde, Verlag
founded by Mary Baker-Eddy Bonifacius-Druckerei Padeborn,
(1921-1910), who received from a 1966, p. 659-828.
mystical healer P. P. Quimby a
system and a mystical doctrine PROVIDENCE [Greek: pronoia,
called Christian Science. In the Latin: providential = taking care,
center of this metaphysical provision]: the way in which God
“science” stays the idea that a administrates and governs the
strong conviction is sufficient to world towards its final purpose for
somebody for healing himself of all which it has been created, within
evilness. Baker developed this His creator and redeemer
doctrine in his book: “The Science oikonomia. The providential action
and the health with the Key of the is uninterrupted and concomitant
Scriptures”, in which he shows with the creator and judger one,
that the “science” stays at the which shows the unity of the plan
basis of the healing and of the of God with His creation. The
saving work of Christ. The evil dependence of providence is
doesn`t exist. Christ is not Savior, fundamental for: on one hand,
but a spiritual Thaumaturge. To through providence God
the glory of the female-pope from accommodates Himself to any
Boston”, there was built a temple. historical situation and to any
The movement collaborates with human being, and on the other
other Christians in the fight hand, the providence shows the
against evil under all forms. It condition of the world of being in
publishes a journal of a great the hands of God, Who guides,
influence: Christian Science governs and judges everything:
Monitor (1.8 million adepts). “Where will I go from Your Ghost,
and from Your face where I will
Bibliography: David B. Barnet flee? If I will climb in heavens, You
(editor), World Christian are there. If I will descend into hell,
Encyclopedia, Nairobi, Oxford You are present” (Psalms: 138: 7-
University Press, 1982, p. 14; 8).
René Girault, Construire LÈglise Main aspects of the teaching
une. Petite encyclopédie modern du about providence:
christianisme, Desclée de Brouwer, - The providence refers both to
Paris, 1990; Kurt Hutten, Seher the general laws of the creation,
Grübler Enthusiasten, Das Buch and to the particular entities and
der traditionellen Sekten und to the individual beings within
religiösen Sonderbewergungen, which exist these laws. These laws
Quelle Verlag, Stuttgart, 1982; are led towards the purpose which
Raymond Wimling, La théologie the world has it, the eternal life.
contemporaine (1945-1980), Otherwise¸ the providence would be
Centurion, Paris, 1983; René inutile. God is the cause as creator,
as also its purpose as source of the with good things. But by turning
providence. You Your face away, they will be
- The providence isn`t only the troubled; You will take their ghost
support of the existence which and they will end and into dust
gives the orientation of the their will return. You will send
creation, but also a helper, “the Your Ghost and they will be built
palm of God” (Psalms: 139: 5), the and You will renew the face of the
force through which God attracts earth” (Psalms: 103: 29-31).
the beings towards their natural “Lord, the One Who with Your
target. The providence takes the most pure hand comprise
form of a continuous dialogue, of a everything, Who suffer long for all of
free synergy. Without forcing the us and You are sorry about our
man`s will, God uses laws, evilness, remember You Your
situations, and things which he mercies. Visit us into Your kindness,
guides freely. and give to us with Your grace that,
- The man is himself an organ also in the other time of this day, to
of the providence, for he can freely escape from the craftsmanship of
use the creation`s laws for the cunning one, the one of many
organizing his life and the one of kinds, and guard without haunting
his fellow humans. Between the our life, with the grace of Your Most
cause of the existence and the Pure Ghost, You great and
purpose of this one, which depend wonderful God, Who with the untold
on the will of God, the man moves kindness and with the much taking
himself freely. He can condition his care, administrate everything and
life on the one of the other humans You have gifted to us Your good
in a positive or in a negative way. things from the world and You have
- The providence doesn`t mean guaranteed Your promised
carelessness or irresponsibility to Kingdom, through the good things
the man. “Search first for the given to us; the One Who helped us,
Kingdom of God and His justice also in the past part of the day, give
and all of these will be added to to us that also the remained one to
you. Do not take care for tomorrow, pass it without blemish before Your
for tomorrow will take care of its glory, for praising You, our God, the
own. Is sufficient to the day its own only One good and lover-of-people”
evilness” (Matthew: 6: 33-34). This (The fifth and the sixth prayers from
text is against a state of agitation Vespers, in the Liturgy Book,
and of scattering of the spirit, edition from 1974, p. 23-24).
within which the man cannot
discern anymore the fundamental Bibliography: John
values from the secondary things. Damascene, The Orthodox Faith I,
This text calls the believer to chapter 29, cited translation, p.
concentrate upon the perspective 92-96.
in which he has been created and
destined: the future life. The REDEMPTION (Latin: re-
psalmist has full trust in the taking d=emptio) = the liberation from sin
care of God: “By opening You Your and the restoration of the man in
hand, everything will be filled up his rights as son of God (see
380
SALVATION and SAVIOR). The

redemption was announced by
prophets, Moses himself being a
foreshadowing of Christ. The
cause? The love of God: “Into His
love and into His mercifulness, He
Himself redeemed them” (Isaiah:
63: 9). The author? The redemption
is done by Jesus: “Into Him we
have the redemption through His
blood and the forgiveness of the
sins… and the oikonomia of the
fulfilling of the times, for all to be
again united into Christ
(Ephesians: 1: 7-10). The price?
“You have been redeemed with
price” (I Corinthians: 6: 20),
namely the sacrifice and the
resurrection of Jesus Christ. From
what has Him redeemed us? From
hell, where he descended to defeat
there the master of the death,
taking fr4om them the keys of the
death and of the hell (Acts: 2L 24,
27, 31; Hebrews: 2: 4; Apocalypse:
1: 18).
- Religious services for blessing
RRELIGIOUS SERVICES [Greek:

in diverse situations, during which
is done the sprinkling with holy-
water (if there is no holy-water,
then is officiated the little-
holy religious services]: the sanctification of the water). For
Church, by receiving the authority instance, the blessing of a new
to organize the cult, it has house, the sanctification of the
established the ritual and the sowing, of the land, of the vine, of
liturgical ceremonies, but with a the fountain, of the crop, etc.;
not-sacramental character, which - Religious services for diverse
are called non-sacramental religious personal needs, weaknesses and
services. These ones have some illnesses:
specific characteristics: - Religious services for the
They do not have the character sanctification of the cult places, of
of a Mystery, because they have the holy vessels, of the priestly
not been instituted by an explicit vestments, of the icons, of the
commandment by Jesus Christ. crosses and of the bells.
They are instituted by the Church The Mysteries take their
and are exercised in the name of effectiveness from the sacrifice on
the Church, of course, in union cross of Jesus Christ, and that`s
with Christ; why they are in direct report with
The Church having the main the Easter. The non-sacramental
role, it ensures to these rites their religious services are fruits of the
effectiveness; blessing of God (Isaiah: 55: 10-11),
The Church implores in these Who is called the “healings`
non-sacramental religious services spring”.
the grace of God for different The most important non-
situations and needs of the sacramental religious services are
believers and especially for the related to the birth and to death,
sanctification of the creation and of the two margins of the man`s life.
the environment. Unlike the Two of the most frequent non-
liturgy, which is officiated for the sacramental religious services are:
entire Church and for Its needs, the holy-water of the sanctification
the non-sacramental religious of the water and the burial service.
services are officiated for a certain
person of for a certain need: RESEMBLANCE (may be
In the work of the non- withing the missing taxts) (E. l. t.`s
sacramental religious services the n.)
attitude and the participation of
the believer are very important and RESURRECTION (of the dead)
that`s why he must unite himself [Greek: anastasis ton nekron,
with the priest who officiates these Latin: resurrectio mortuorum]:
prayers. doctrine of faith introduced in the
The Church practices the Orthodox Symbol of Faith from
following forms of non-sacramental Constantinople (381), under the
religious services: form of a promise and expectation:
382
“I wait for the resurrection of the mastery and to be destroyed. But

dead and the life of the age to not only that you did not repent,
come”. To Paul, the argument of when you have found out that He
the resurrection of the dead is has resurrected from dead, but, you
based on the Christological reality: have chosen important men and
“We are also liar witnesses of God, have sent them everywhere, to
because we confessed against God preach that a new, without God and
that he resurrected Christ, Whom lawless heresy, which is plotted by
He did not resurrect, if the dead do some deceiver called Jesus the
not resurrect. Because if the dead Galilean, Whom we crucifying, His
do not resurrect, neither Christ has disciples have stolen Him during the
resurrected” (I Corinthians: 15: 15- night from the tomb where He has
16). That`s why, to deny the idea been placed after He has been
that the resurrection of Christ taken down from the cross, and
would be a myth or a superstition, they deceive people by saying that
the apostles use the proof of the He has risen from dead and that He
“witnesses of the resurrection” has raised to heavens” (The
(Matthew: 28: 9-17; John: 20: 19- Dialogue with Trifon the Jew,
25; Acts: 1: 22; 2: 32). chapter 108).
“I know Him into body and after The post-apostolic theology
the resurrection I believe that he is. uses as argument the marvels done
When He came to Peter and to the by Jesus, which it considers like
ones together with him, He said to anticipation of the resurrection. The
them: “Take, touch Me and see that resurrection of the body it is
I am not a bodiless demon” (Luke: therefore anticipated in His
24: 39). And immediately they touch miracles, especially in the ones
Him and they believed, uniting upon the dead ones. In the
themselves close to His body and to patristic theology, the resurrection
His ghost. That`s why they is rather a conclusion of the
despised even death and they were Embodiment and of the
found above death. After the Resurrection of Jesus Christ, the
resurrection He ate with them and son of God. On one hand, in the
drank with them, as one into body, virtue of the consubstantiality of
though spiritually He was united the man with the embodied Logos,
with the Father” (Saint Ignatius, the human nature participates to
Towards the Inhabitants of all the acts of Christ: “through the
Smyrna, III, 1-3). resurrection of Jesus Christ from
This fact was denied by some dead, he born us anew, towards
ones: alive hope” (I Peter: 1: 3). Gregory
“The ones from your nation of Nazianzus speaks about a report
knew all of them the ones made by of reciprocity between God and
Jonah, and Christ, shouting at you man in the acts of Christ:
that He will give the sign of Jonah, “Yesterday I buried myself together
He urged you that at least, after His with You, Christ; today I am rising
resurrection, you to repent for the myself together with You, the One
evil deeds that you made and to cry Who has risen. I crucified myself
before God, for both your nation and yesterday together with You;
your city not to be taken in foreign Yourself together extol me, Savior,
into Your Kingdom”. On the other body. Better said, the body is
hand, the resurrection of the body absorbed by the spiritualized soul,
from death is a gift of the renewal and this one is overwhelmed by the
of our nature. The source of the uncreated divine energies. When
resurrection is the power which we will be resurrected we will take a
irradiates from the resurrected body which will not be submitted
body of Christ. The resurrected to death neither to the sin. It is
Christ “has renewed” our nature, about a “new creature” (II
showing the possibility of the Corinthians: 5: 17), about a
incorruptibility into creation, even resurrected “spiritual body”: “So is
after the falling. the resurrection of the dead: it is
The resurrection is sown the body into corruption, it
sacramentally anticipated in the resurrects into incorruptibility; it is
Mystery of the Baptism (Romans: sown into dishonor, it resurrects
6: 3-6). In the first centuries, the into glory; it is sown into
baptism of the catechumens was weakness, it resurrects into power:
celebrated in the Easter Saturday, it is sown a natural body, it
during the night, between the resurrects the spiritual body (I
burial and the resurrection of Corinthians: 15: 42-44). One of the
Christ, namely for the newly most popular believes in the
baptized one to be, through the Orthodox piety, the resurrection of
threefold sinking, “contemporary” the dead it is not based on a vague
with the commemorated events idea about immortality, but on the
(Matthew: 28: 1). promise and on waiting for the
Which is the reality of the second coming of the Lord. The
resurrected body, taking account of resurrection and the parousia
the duality of the human nature: cannot be dissociated: “This Jesus,
body-soul? In general, through the Who raised Himself to heavens
teaching about the resurrection of from amid us, He will come in the
dead, the Christendom wanted to same way like you have seen Him
put forward the idea that the death going to heavens” (Acts: 1: 11).
is not a loss or annihilation, of the “Killed You been, but You did not
person and of the personality of the part, You Word, from the body that
man, but a passing towards a You have taken; for even Your
unique existence with God towards Temple was broken in the time of
eternity. In this sense, the natural the passion, it was even like so the
condition of the body is preserved, hypostasis of the Godhead and of
but the corruption in sense of Your body; for in both of them You
dissolution disappeared. Namely are One, the Son and the Word of
the body remains as material God, God and man.
substance, but the functions The Adam`s mistake was man
exercised by the senses are killer, and not killer of God. For even
overwhelmed by the spiritual the nature of Your body made from
faculties. Also, the soul exists as dust it suffered, the Godhead
different substance and it is remained without passion; for You
immortal, but it participates to the transformed corruption from inside
glory of God together with the You in incorruptibility, and from the
384
resurrection You showed the spring the Saint One of Yours to see
of the incorruptible life. corruption” (Acts: 2: 27).
The hell reigned over the human With the resurrection of Christ it
kind, but it did not last forever; for begins a new stage in the history of
You, Mighty, being laid down in the the humanity, because for the first
tomb, with the starting of life palm time the power of God shows itself
You broke the locks of death; and to be more powerful than death
You preached to the ones who were and sin. Nothing from the ones of
sleeping from ever the not-liar the history, not even death, cannot
deliverance, making Yourself, You resist against the action of the love
Savior, the first risen from dead”. of God in His resurrected Son.
(The Canon of the Easter Sunday, Death is definitively defeated, a
Song no. 6, Heirmologion). new life emerges into the world, not
by metempsychosis or by bringing
Bibliography: Gheorghe N. back to life a dead man, but
Bălana, About the Resurrection of through Jesus Christ`s passing to
the Bodies and the Their Nature another existence in the bosom of
after Resurrection, in “Theological God. Convinced about this, the
Studies”, IX (1957), no. 5-6, p. Christians moved the center of
368-385; Ilie Moldovan, The their life towards the Resurrection
Theology of the Resurrection in the of Christ. From the beginning, the
Word of Saint Maximos the Easter becomes the unique holyday
Confessor, in “Theological Studies”, of the Christians.
XX (1968), no. 76-8, p. 512-527. The main proof of the
resurrection is the presence itself
RESURRECTION - redemption: and the manifestation itself of the
“absolution of the sins” through resurrected Christ in the middle of
the sacrifice of His humanity, His apostles and disciples until the
through crucifixion and death, it is Ascent. Thomas experiences the
only one stage on the road of Jesus resurrected Christ in a personal
towards God the Father. The way, like also the apostles to whom
people must see also His victory Christ showed His hands and the
and to identify itself with Him not rib (John: 20: 20-28). Another
only in sufferance, but also in His proof of the resurrection is the fact
power. His body is like a temple full that the resurrected Jesus blows
of the presence and of the power of Holy Ghost over the Apostles
God, and that`s why He cannot be (John: 20: 22).
kept by death into tomb (John: 2: To the Jews, the Passover
19-22). Paul, speaking to the Jews (Pesha = passing) is a holyday
from Antioch about the resurrection instituted in the memory of the
from dead, he cites the Psalm 16: bringing of people of Israel out of
10: “You will not let Your Saint to Egypt, called also the holyday of
see corruption”(Acts: 13: 35). Peter azyme, because now was
had used the same argument consumed bread without old dough
addressing himself to the Jews (see EASTER). To the Christians,
come to Jerusalem in the day of the Easter commemorates the
the Pentecost: “You will not let my passing of Jesus from death to life
soul in hell, neither will You give (he is with the body in the tomb
from Friday evening to the first day first one; and to that one He pays,
of the week, Sunday morning and to this one he rewards; and he
(John: 2: 22). The Christians accepts the deeds, and he takes
wanted to identify themselves with heed to the thought: and He
the victory of Christ upon death, cherishes the work, and he praises
and that`s why they commemorate the will.
the resurrection each Sunday by That`s why let yourself all enter
celebrating the Eucharist or of the in the joy of our Lord; also the first
Last Supper instituted by Jesus in one and the second one you take
the Thursday of the Passions. The the payment. The ones who have
body and the soul of the sacrificed restrained yourselves and the lazy
Lamb of God (John: 1: 29) bring ones, honor the day. The ones who
liberation and life to them who have fasted and the ones who have
believe in Him. (About the not fasted, be glad today. The table
expression “he resurrected in the is full, feast all of you”. (Saint John
third day”, see: Ion V. Georgescu, Chrysostom, Word at Easter, in
“And he resurrected in the third Euchologion, Publishing House of
day, according to the Scriptures”, the Biblical Institute, 1984, p.
XXIII (1973), no. 4-6, p. 204-222). 631).
“If there is someone rightly-
believer and lover of God, let him REVELATION or UNVEILING
rejoice of this beautiful and and its springs (Latin: revelo-are =
enlightened feast. If there is to unveil): the work through which
someone a wise servant, let him God unveils Himself to the created
enter, rejoicing himself, into the joy world, in the first place through the
of his Lord. If someone has toiled prophets of the Old Testament and
himself by fasting, let him take his then, in a personal manner,
reward now. If someone has been through His Son, to make known
working from the first hour, let him to us the “mystery of His will”
receive his right payment today. If (Ephesians: 1; 9), as also the
someone has come after the third content of this mystery, which the
hour, let him feast with Apostle Paul calls it “the richness
thanksgiving. If someone has of the wisdom and of the science of
arrived after the sixth hour, let him God” (Romans: 11: 33). According
not having doubt at all, for he will to the content, the godlike
lacked of nothing. If someone is late unveiling mustn`t be understood
to the ninth hour, let him come only as a communication of
close, in no way doubting. If teachings, for God unveils Himself
someone has arrived only in the both through words, but also
eleventh hour, let him have no fear through deeds, events, works,
about the delay, for the Master signs and wonders (John: 20: 30).
being generous, he receives both the The teaching about the
first one and the late ones; He rests revealing of God is confessed by the
the one from the eleventh hour like Holy Scripture (Hebrews: 1: 15; I
the one who has been working from Timothy: 1: 1). Although God is
the first hour; and He has mercy on eternal, hidden, unseen
the last one, and He comforts the (Colossians: 1: 15; I Timothy: 1:
386
17), unknown and not-comprised Tables of the Law which contain

with the mind according to His duties towards God and duties
being (John: 1: 18; I Timothy: 6: towards the neighbor. About
18), from love, He shewed Himself Decalogue Jesus said that it
and spoke to the people (Exodus: maintain their availability if they
33: 11; John: 15: 14-15), wanting are completed with the teachings of
thus “that all people to be saved the Gospel (Mark: 10: 17-21). God
and to come to the knowledge of led the chosen people through the
the truth” (I Timothy: 3: 4). Law that He revealed it to them (II
Without His revelation, like an alive Corinthians: 3: 7-11), for preparing
and personal God, we would have them for the receiving of Jesus
not been able to know Him (I (Matthew: 13: 17). That`s why
Corinthians: 1: 21). Saint Apostle Paul calls the Law
Before the embodiment of Jesus “guide towards Christ” (Galileans;
Christ, God unveiled Himself “for 3: 24). At the coming of Jesus, the
many times and in many ways” Old Covenant has been replaced
(Hebrews: 1: 1), starting with the with a new one, sealed with the
promise of salvation made to Adam sacrifice of the Son of God. The
and to Eva, after their falling into apostolic synod, which established
the state of sin (Genesis: 3: 15), the conditions in which the Church
through the covenants concluded receives new members, it showed
with the patriarchs of the people of that the observation of the ritual
Israel (Genesis: 17: 1-2), with prescriptions of the Law doesn`t
Noah, with Abraham, with Moses have any more a mandatory
and with David, through the deeds, character for the ones, from the
the signs, the visions, and the “Gentiles”, who want to become
prophecies made through the Christians (Acts: 15: 28).
prophets of the Old Testament. The Consequently, the Old Testament
unveiling done in this period has a must be interpreted through the
preparation character, of promise New Testament, for only this one
with the purpose to lead the world unveils its sense of preparation
towards Jesus Christ. The Old (Romans: 3: 21; Ii Corinthians: 3:
Testament comprises not only the 14).
history of people Israel as people At “the fulfilling of the time”
chosen to preserve the unveiling of God “showed Himself into body” (I
the prophets, but also bears Timothy: 3: 16). He unveiled
witness about the “showings” of Himself in the person of the Son
God (Exodus: 33: 12-23; 19: 16’ (Galileans: 4: 4), taking an image of
Hebrews: 12: 21), about the works a man: “And the Word made
of God into creation and into the Himself body” (John: 1: 14).
history of the mankind (Psalms: Through the life, the death and
106: 2). the resurrection of God-the
The essential part of the Old embodied Word it is accomplished
Testament is constituted by the the oikonomia of the salvation itself
Ten Commandments given to (Ephesians: 1: 9), the men
Moses on the Sinai Mountain, The becoming “partakers to the godlike
Decalogue (Exodus: 20: 1-17 and nature” (Ephesians: 2: 18; II Peter:
Deuteronomy: 5: 6-21), or the two 1: 4). For in the person of Jesus
Christ, “the image of the unseen Gospel (Roman: 1: 16; Philippians:

God” (Colossians: 1: 5), God 1: 16). The saint apostles are the
Himself is personally present first direct mediators of the Gospel
among us, “the Gospel of Christ” (I Corinthians: 15: 1; Galilean: 1:
(Galileans: n1: 7; Acts: 8: 35; 12: 12) and that`s why the godlike
38) constitutes the unique and full unveiling ended with the death of
spring of the godlike unveiling. the last apostle. Their preaching, in
Jesus Christ is the “mediator” of a which the Gospel of Christ has
new Covenant, prophesied by been preserved in the most clean
prophet Jeremiah (31: 31), a pure and unchanged form, stays at
definitive covenant into which have the basis of the Church`s faith:
been fulfilled all the promises made “You are built on the foundation of
before by God (II Corinthians: 1; the apostles and of the prophets,
20). To the Old Testament, the New the cornerstone being Jesus Christ
Testament is in a continuity report, Himself” (Ephesians: 2: 20).
but also in a report of At the beginning, the apostle
consummation (Matthew: 5: 17-19; preached the orally received
I Corinthians: 15: 3-4; Romans: 3: teaching from Jesus Christ, or the
21, 310. The revelation of God in “Gospel” (I Corinthians: 15: 1),
Jesus Christ is the “Gospel of the though they occasionally used also
salvation” (Ephesians: 1: 13) and the writing (II Thessalonians: 2:
constitutes the end and the 15). Since early, they composed
fulfillment of the revelation of God. short rules or guidance of faith
It is given once for all: “The word of (Romans: 6: 17), in which is
God remains forever” (I Peter: 1: summarized the apostolic
25), and that`s why the word of preaching (I Corinthians: 15; 3) as
God, communicated through the confessions of faith (I Corinthians:
instillation of the Holy Ghost, is the 12: 3), creeds (Acts: 8: 37; Romans:
“Word of the Truth” (Ephesians: 1: 19: 9; I Timothy: 6: 20), liturgical
13), and the “Eternal Gospel” hymns (I Timothy: 3: 16;
(Apocalypse: 14: 6). Ephesians: 5: 14; Philippians: 2: 6-
Jesus Christ announced and 11; Apocalypse: 5: 13), doxologies (I
fulfilled the will of the Father Who Corinthians; 14: 6; 16: 22; II
sent Him, namely all that form the Corinthians: 1: 20; Apocalypse: 22;
“the good news” of the salvation 20), formulas from Eucharist
(Mark: 1: 15), through His word (Mark: 14: 22-25) and from
and deed, having as direct baptism (Matthew: 28: 19).
“witnesses” the saint apostles. Consequently to the apostolic
These ones were on purpose oral preaching the Tradition of the
chosen and sent by Jesus Christ (II teaching has been constituted,
Corinthians: 2: 17; 5: 20), from which the apostles at their turn
Who they received through the entrusted it to the Churches
Holy Ghost the power of the apostle founded by them. Apostle Paul
ministration (John: 6: 70; Luke: mentions this when he writes to
10: 16; 7: 16-26) for being the Thessalonians; stay well and
witnesses and servants of the Word preserve the traditions which I
(Luke: 1: 2), the preachers of the have taught to you either through
388
word, of through our epistle” (II priesthood, about sermon and

Thessalonians: 2; 15). This catechesis, about the moral
Tradition is also called “the rule of Christian life and the churchly
the teaching’ (Romans: 6: 7), “the organization.
canon of the faith” (II Corinthians: The Christian church preserves
10: 13, 15 and 16), or “the and transmits the godlike
repository of the faith” (I Timothy: revelation in the Holy Scripture and
6: 20; 1: 14). It was transmitted by in the Holy Tradition. In the Holy
the apostles to the Christian Scripture the word of God was
communities to preserve it (II transmitted through the
Timothy: 2: 2) and it has a inspiration of the Holy Ghost, and
mandatory character to the faith: in the Holy Tradition, through the
“Either me, or those ones, thus we supervision and guidance of the
preach and you have believed thus” same Holy Ghost. All the forms and
(I Corinthians: 15; 11). the expressions in which were
Even during the early Church, concretized and transmitted the
this Tradition of apostolic origin apostolic Tradition and the
was concentrated and laid in churchly one, including the
writing, through the instillation of dogmas of the seven Ecumenical
the Holy Ghost, by the apostles Synods, they refer to the Holy
and by their disciples. From this Scripture and to the Holy Tradition
apostolic Tradition of the beginning as to the two sources of the
was extracted the content of the Orthodox faith. For instance, we
books which the Church has quote the Confession of faith of
chosen, on the basis of their Patriarch Dositheos, accepted by
inspiration, to be part of the New the Synod from Jerusalem from
Testament. 1672, which in the II decree
Although in the books of the affirms:
New Testament has been laid in “We believe that the Godlike
writing in a definitive form the Scripture is given by God and for
essential content of the Apostolic this we are indebted to believe in it,
Tradition, though they don`t not in another way, but as the
comprise the oral apostolic congregational Church interpreted it
Tradition from the beginning, in all and taught it… That`s why we
its details. That`s why one can`t believe that also the confession of
say that the entire godlike the congregational Church isn`t
revelation given by Jesus Christ is worth less than the one which is
comprised only in the Holy possessed by the Godlike Scripture.
Scripture (John: 20: 30; 11; 25). For One and the Same Holy Ghost
The Tradition continued to is the author of both of them, it is
circulate orally, together with the the same thing to be us instructed
New Testament, being preserved both by the Scripture and by the
into it witnesses about teachings, congregational Church. Then, it is
rites and essential institutions of natural that every man, speaking
the Gospel, as it would be about only according to his mind to err, to
Mysteries, especially about baptism deceive and to be deceived, while
and Impartation, about the the congregational Church, which
apostolic ministration, about never spoke or is speaking from
itself, but from the Ghost of God The recent researches and
(Who enriches even a teacher studies have confirmed not only
uninterruptedly and forever) – it is the existence of the Christendom in
usually impossible to err, or to Dobrogea27 and at North of Danube
deceive everywhere, or to be in IV-V centuries (the paleo-
deceived; but the Church is alike to Christian Church from Săveni28-Olt
the Godlike Scripture, not-strayed and the Christian basilica from
and always having the same Sucidava29), but also an active
authority”. participation of the local
autochthonous Church to the
Bibliography: Priest Professor ecumenical synods (Theophilus of
PhD Academician Dumitru Gothia at Nicaea in 325 and to the
Stăniloae, The Revelation through local synods (Sardica, 343 and to
Acts, Words and Images, in “The the theological discussions of the
Orthodoxy”, XX (1968), no. 3, p. time. In the IV century, the Church
347-375. from the Romanized30 Dacia
produces hierarchs (the bishops
ROMANIAN ORTHODOX from Tomis), theologians and
THEOLOGY. In a study about the churchly writers, whose fame was
Contemporary Romanian orthodox recognized by the great
Theology (in “The Voice of the personalities of the Byzantine and
Church”, XXX (1971), no. 1-2, p. Latin Churches, as Basil of
49-72, French version in the Caesarea, who reproduces the
volume “De la Théologie orthodoxe news brought form a witness from
roumaine des origins à nos jours”, Dacia about the Christian faith in
Bucharest, 1974, p. 500-526), it this region, and by John
has been shown that, by taking in Chrysostom. It is known also the
account the principle according to contribution of the missionary
which the theology is a form of Scythian monks to the
expression of a local Church, the
Romanian thinking passed through 27
Dobrogea is a Romanian province situated at
several periods: the one of the first
South-East of Danube, between Danube and the
theological preoccupations Black Sea. (E. l. t.`s n.)
(centuries XIV-XVI) and of 28
A village from Olt County, Romania. (E. l.
crystallizing of the churchly t.`s n.)
catechetical and didactical culture 29
A former city of the Dacians, of the tribe of
(centuries XVII and XVIII), the one Sucis, situated where now is the hearth of the
of the organization of the churchly Corabia City, Olt County, Romania. (E. l. t.`s
and theological education (XIX n.)
30
Here we have a totally different opinion: the
century); and then the one of the
Romans never Romanized Dacia and the
modern theology between the two Dacian people; they only occupied Dacia
world wars and the present period. temporarily, looted everything they could, and
Here we are going to mention then abandoned this colony under the pressure
few names, dates and important not only of the migratory peoples but also
works, which confirm this forced by the constant rebellions of the
correlation between the churchly occupied Dacians. In fact, only 14% of Dacia
history and the local theology. was occupied, the rest of it remaining free from
occupation. (E. l. t.`s n.)
390
Christological discussions which Hungarian-Wallachia in 1370, at

formed the object of an ecumenical the insistence of Patriarch
synod (Constantinople, 553), the Philoteos, (1353-1354 and 1364-
calendar calculations of the 1476), namely of the Metropolitan
Dionysus the Least, the translation of Severin, shepherded by Antim
of the Bible in the Goths` language Critopol, as also the recognition in
by Wulfila, and especially the role 1401, under Alexander the Kind, of
of John Cassian in the connection the Moldavia`s Metropolitan with
between the main Christian centers the headquarters at Suceava, led
from orient and Occident. Born in by Metropolitan John Musat, - they
365, in a family from the Danube`s confirmed not only the vigor of
delta in Dobrogea, John Cassian is some self-standing local Churches,
successively, monk at Bethlehem but also the role which were called
and in Egypt; deacon next to John to play, in the pan-Orthodox
Chrysostom at Constantinople; context, the Romanian and the
priest in Antioch or at Rome, Moldavian Orthodoxy. In addition,
reaching at Marseille in 416, where during the XIV century, in all the
he founds a monastic community provinces of the Romanians, the
renowned and where he dies great monastic centers: Prislop,
around the year 435. With his Vodița, Cozia, Tismana, Snagov,
writings: The Monastic Institutions, Neamț, Moldovița, Bistrița, - some
the Conferences and About the of them beign founded by
Embodiment of the Word John Nicodemus from Tismana († 1401)
Cassian can be called like the or by his disciples -, they start
forerunner of the old Romanian playin an important spăiritual and
theology. cultural role. It is known for
This activity continued by instance the Tetraevanghelier31
concentrating itself around the copied and decorated by the monk
episcopal chairs which existed not Gabriel Uric from Neamț
only at Tomis and in Dobrogea, Monastery, in 1429. That`s why,
before Vicina, where from the first during the XV century, the
metropolitan of the Romanian Churches from Hungarian-
Country was taken, but also in Wallachia, Moldavia and
Transylvania (in 1376 is known the Transylvania enter strongly in the
name of the archbishop Gelasius), Orthodox circuit, with an
where Pope Gregory ascertains in autonomous statute, which
1234 the existence of some explains the revival of the local
“schismatic pseudo-bishops”, and culture, liturgical and catechetical,
against whom he asks help from and for the universal one. This
the king of Hungary. The autonomous and of cultural force
foundation of the Metropolitan of state is confirmed also by the
Hungarian-Wallachia in 1359 at participation of this Church to the
Argeș, during the reigning of unionist councils of the time: at
Nicholas Alexander Basarab (1352- Constantia in 1425, where the
1364), by transferring the Greek delegation of the Church from
bishop Hyacinth of Vicina (1352- Wallachia is led by the boyar
1364), and then the foundation of
the second archbishopric of 31
The Book of the Four Gospels.
Dragomir, and at Florence in 1438, some reforming ideas of the time,

where participates Damian, the The Second Book of Homilies
Metropolitan of Suceava († 1451). (1581), in which there is a critic of
About the state and the culture the Calvinism. But the most
of the Church from the Romanian accessible homiletic work of the
Country from the beginning of the time was The Teaching Gospel
XVI century bears witness Gabriel (homilies) from Govora-Dealu
from Mount Athos in a writing with (1642).
biographical-historical character, The Romanian theology from
The Life of Saint Niphon, the the XVI century and from later
Patriarch of Constantinople († cannot be understood without
1508), who spent few years in considering its origin and its
Wallachia, being canonized in iconographical and architectural
1518. During this time the expression. The architectural style
theological meditation was of the Churches from Romanian
fecundated by the folk creation Country (Dealu, Argeș, Cozia,
which produced the Legend of Târgoviște or Mihai Vodă, from
Artisan Manole, a theme now in the Bucharest), of the churches made
literature of the time. The legend of wood from Transylvania and of
exalts the idea of personal sacrifice the churches-monasteries from
– to the celebration of which Moldavia, built especially under
participates the Prince Negru Vodă, Stephan the Great32 (1457-1504),
the Artisan Manole and his wife – Petru Rareș (1527-1538; 1541-
at the basis of the Christian 1546), offer a liturgical space which
community, symbolized by Court of indicates a specific ecclesiological
Argeș Monastery, sanctified at 15th conception. But the strongest
of August 1517. Now appear not expression of this iconographical
only the first book printed by and symbolic theology is
Romanians (the Slavonic Liturgy constituted by the mural frescos
Book of Makarios, Dealu and by the exterior frescos of the
Monastery, 1508), but also the first churches of the monasteries from
work in which one can observe Bucovina and Moldavița, Voroneț,
theological content, namely the Probota, Humor, Moldovița, Arbore,
Teaching of Neagoe Basarab (1512- and Sucevița. Through this unique
1521) towards His Son Theodosius iconography are already put in the
(in Slavonic), which is a synthesis light some of the great coordinated
of elements of spirituality, theology, of the Romanian Orthodoxy from
ethics and political vision. Due to always: the coincidence between
his printing in Romanian language the churchly history and the
made at Scheii of Brasov, between national one, on one hand, and
the years 1559-1581, the deacon between these ones and the biblical
Coresi imposed the Romanian history of the salvation, on the
language into the Church: The other hand. The theology isn`t only
Christian Question (1561), The
Gospel with Teaching (1564) and
the first Romanian Psaltery (1570),
32
Canonized by the Romanian orthodox
two Orthodox catechisms with Church at 20th of June, 1992, under the name
Stephan the Great and the Saint.
392
a word, a verbal expression, but is (1572-1638), publish at Geneva in

also an icon, a symbolical 1629. In 1640 he convokes himself
representation. A historical local a Synod at Kiev and writes in Latin
Church had the genius and the an Orthodox Confession which he
method for crating the “analogy” of later presents it to the inter-
the heavenly Church and of the Orthodox Synod from Iasi (May-
Paradise in symbols and images; September 1642), assembled at the
the Christian faith fecundated the request of Patriarch Partenios, to
natural creation represented in the confirm the condemnation of the
art monuments and in painting Confession of Cyril Lucaris
(see Irineu Crăciunaș, The accepted by the Synod from
Churches with Exterior Painting Constantinople (1638). The
from Moldavia, in “The Orthodox Confession was destined
Metropolitan of Moldavia and to be part from the documents of
Suceava”, 1969, no. 7-8, p. 406- the Synod from Iasi. Mellitus the
444; 1970, no. 3-6, p. 133-153 and Syrian, already known within the
no. 9-10, p. 480-520). Romanian Church, he would have
The Synod from Iasi (1642) translated the text in Greek
confirms the vigor of the local language, amending later some
Church from Moldavia and its role parts of it. It is believed that Peter
in the inter-Orthodox politics. In Moghila wouldn`t have accepted
fact, the Synod was possible due to the corrected parts proposed by
Vasile Lupu (1634-1635), a Mellitus, and that`s why he would
prestigious personality in the whole have written the Small catechism
Orthodoxy, through his connection (Kiev, 1645). Despite all this, the
with Jerusalem and Epirus, who four Eastern Patriarchs accepted in
also builds the Holy Three 1643 the Orthodox Confession of
Hierarchs Church from Iasi, Peter Moghila, in the revised
around which he founds a superior version, published in 1667,
school of theology. Born in becoming in time one of the most
Moldavia, descendent from the important Orthodox symbolical
Moghila lineage, educated at Lvov texts. The Romanian version was
and Sorbonne, Peter Moghila mad in 1691, and the Slavonic one
(1596-1646) becomes metropolitan in 1696.
of Kiev (1633-1644), where he The theological culture of the
founds the Theological Academy, time is dominated by the
according to the model of the Latin Metropolitans Barlaam (1632-
schools, with the purpose of 1653), contemporary to Peter
impeding the conversion to Moghila, and Dositheos († 1693),
Catholicism of the Orthodox who express themselves as
believers from Poland and Ukraine. theologians in first rank works.
Together with Metrofanis Barlaam writes The Romanian book
Critopulos and Mellitus the Syrian, of Teaching (Iasi, 1643), which
Peter Moghila participates to the enjoyed a wide circulation, The
Synod convoked by the Patriarch Answer to the Calvinist catechism
Cyril Contari (Constantinople, (Suceava, 1645) – the Calvinist
1638) aiming the condemnation of catechism had been published at
the Confession of Cyril Lucaris Alba Iulia in 1640 – and Seven
Mystery of the Church (Iasi, 1644). Jerusalem, Athos, Sinai, where the
Dositheos writes The Psaltery in Romanian presence is known
verses (1673) and translates the through donations, helps and
Confession of Faith of Gennady constructions.
Scholarius (1454), trying for the In this movement of
first time to establish in Romanian maintaining the Orthodox
language the Orthodox theological ecumenicity on the Romanian
terminology. Dositheos has the territory during the post-Byzantine
great merit of introducing the period, but also of shaping of a
Romanian language in liturgy local Romanian Orthodoxy, a great
through the Liturgy Book role was played by the superior
(translated in 1679, printed in schools and the theological
1683). Also, he was recognized as academies organized by the
guide by the Orthodox believers Metropolitans: the one from
from Poland, with which the Târgoviște, created by Matei
Romanian Church cultivated good Basarab (1632-1654); the one from
relations (in 1925 the Metropolitan Three Hierarchs from Iasi, created
Vladimir of Poland was ordained by by Vasile Lupu (1634-1653),
the Romanian Patriarchy). according to the model of the one
With the Metropolitans Barlaam from Kiev, inaugurated by Barlaam
and Dositheos, the local theology in 1640; the one from Saint Sava
from the XVII century does its first Monastery from Bucharest, created
programmatic attempt to find its in 1680 under Șerban Cantacuzino
own style and its own vocabulary, (1678-1688) and reorganized by
to get rid of the rigidities of the Constantin Brîncoveanu (1688-
Slavonic-ism and Byzantinism, 1714). A decisive factor in this
which had influenced it, by process were the biblical
remaining though faithful to the translations in Romanian with
Orthodox tradition. It is true that epochal character: The New
for several centuries (XIV-XVI), the Testament from Belgrade (1648),
Slavonic language, and then the translated by the Metropolitan
Latin and the Greek, were used Simeon Stephan of Transylvania,
either in the princely chancellery, The Integral Bible from Bucharest
or in the churchly literature, the (1688), translated by Radu and
sphere of Slavonic-Byzantine Șerban Greceanu, with the
influence being therefore very wide. contribution of the princely
The Slavonic language was used in minister Constantine Cantacuzino.
cult, but never played the role of a In addition, the intellectual frame
spoken language. Besides, even of this movement was marked by
early, there were made translation two erudite of Byzantine and
from Slavonic in the spoken European culture, educated at the
languages of the local Churches: theological Academy of the
Bulgarian, Serbian, Romanian, and Patriarchy of Constantinople: the
Russian. The Byzantine influence minister of war Nicholas Milescu
penetrated due to the connection (1636-1708), who publishes the
with the great cultural and Enchiridion (Stockholm, 1667), in
spiritual centers of the Orthodoxy: which he debates the Eucharistic
394
Orthodox doctrine in the context of helpless facing the resistance of the

the controversy between Catholics Orthodox believers, forced to seek
(Jansenists) and Protestants in refuge in Austro-Hungary. The
France; Dimitrie Cantemir (1673- movement led by Sophrony
1723), who writes The Judgment or becomes a symbol of the fight of
The Argument of the Wiseman with the Orthodox believers from Ardeal
the World (Iasi, 1698, in Greek and for their ethnical, cultural and
Romanian languages), Descriptio confessional identity. The
Moldavie and Loca obscura (in the Transylvanian school, though led
catechism of Theophanous by coryphées united with Rome,
Pocopovici). educated at Vienna and Rome,
What the city of Iasi was under Samuel Micu (1745-1806),
Vasile Lupu, the city of Bucharest Gheorghe Șincai (1754-1816), and
becomes under Constantin Petru Maior (1754-1821), it has the
Brîncoveanu: a great inter- merit of demonstrating the Latin
Orthodox cultural and theological origin and the Roman lineage of the
center. Constantin Brîncoveanu Romanian people, against the
attracts at Bucharest prestigious conceptions of some Hungarian
names: Hrisantis Notaras, the historians who denied this
Patriarch of Jerusalem, Antim of historical truth.
Georgia, Maximos the Two centers of theological and
Peloponnesian, and Athanasius ascetical fermentation are known
(Dabbas) of Antioch. Antim in the second half of the XVIII
Ivireanul († 1716), who published a century: Putna and Neamț. The
series of theological works in the school from Putna is founded by
Greek printing shop from Snagov Jacob the Putnean, as bishop of
and writes a collection of Didache, Rădăuți (1745-1750), and led after
defends John Cariofil, the rector of 1750 by the archimandrite
the Academy of the Patriarchy of Bartholomew Măzăreanu († 1778),
Constantinople, who refused to who wrote The History of Putna
accept, instead of transformation Monastery (1761). The monastic
(metaboli), the word and philokalic revival from Neamț
transubstantiation (metousis), a is connected to the name of Paisie
term used by Dositheos in his Velicikovski († 1792), born in
Confession (term introduced by Poltava (Ukraine), monk at Athos,
mellitus the Syrian in the who installs himself after at Neamț,
Confession of Peter Moghila). This where he translates the Philokalia
school of theological culture is from Greek in Slavonic
strengthened by Nicholas (Dobrotoliubie). Due to this current,
Mavrocordat, with his famous the patristic theology, the
library from Văcărești Monastery, hesychastic spirituality and the
and by the Metropolitan Gregory IV Orthodox ascetic literature reenter
the Teacher (1765-1854). in the life of the Churches from
Although the synod convoked Moldavia and especially from
by Athanasius Angel in 1700 forced Russia, where the theology was
the creation of a church united invaded by the Scholastic come
with Rome in Transylvania, the from the Latin schools from
Catholic missionarism remained Poland.
The founding of the theological (1805), The Epistle of Patriarch

seminaries from Socola Monastery Photius towards the Orient`s
from Iasi, 1804; Sibiu, 1811; Arad, Patriarchs (1832), The Confession of
1892; Bucharest (“Central”), 1834; Petru Moghila (1827), About the
Buzău, 1836; Curtea de Argeș, Proceeding of the Holy Ghost, by
1836; Rîmnicu-Vâlcea, 1837; Iosif Vrienie (1832), The Paterikon
Bucharest (“Metropolitan Niphon”), (third edition, 1832); Andrei
1872 – gave a great impulse to the Șaguna (1809-1837), co-president
Orthodox literature with didactical of the National Assembly from Blaj
and pastoral character. Hierarchs (May, 1848), the founder of “Astra”
of a great intellectual and (1861), the author of The Organic
organizational capacity contributed Statute promulgated in the year
to the theological culture of this 1869, who writes The History of the
period: Metropolitan of Moldavia, eastern Universal Orthodox (two
Veniamin Costachi (1768-1846), volumes, Sibiu, 1860),
who translates, writes and Compendium of Canonic Law
publishes a series of works of great (1868), Enchiridion – commented
value: Kiriakodromion – Sunday canons (1871); the chronicles
holimies – of Nicephorus Teotokis writer Naum Râmniceanu (1764-
(translated and published for 1838), a knower of the Greek
several times) – 1810 and 1811 at manuscripts.
Neamț, Commentaries at the Saint A few political important events
Paul`s Epistles by Theophilact of marked the passing towards the
Ochrid (published between 1904 – second half of the century: the
1906 by Bishop Athanasius movement from 1848, to which
Mironescu), The Ladder of Saint participated Orthodox and United,
John Climacus, in 1814, The against the annexation of
Catechism the Metropolitan Plato of Transylvania to Hungary; the re-
Moscow (1839), The Rudder (1844), establishment of the “The
The Churchly History of Theodoret Romanian Metropolitan of
of Cyr; Melchisedec Ștefănescu Transylvania”, obtained by Andrei
(1822-1842), Bishop of Roman, Șaguna; The Union of the
member of the Romanian Academy, Romanian Principalities under
who composes the first superior Alexandru Ioan Cuza in 1859, the
manual of Dogmatic Theology of the secularization of the wealth of the
Orthodox church (Roman, 1855) monasteries in 1864, when was
and writes The Pope-ism and the also done the passing of the
Present State of the Orthodox theological seminaries under the
Church from Romania and The administration of the public
Orthodox Church Fighting the education. The most significant
Protestantism; the Metropolitan event in this period is the
Gregory IV the Teacher, of foundation of the faculties of
Hungarian-Wallachia (1824-1834), theology in almost all the
made numerous translations: The Romanian provinces: Iasi, 1860-
Dogmatics of John Damascene 1864; Cernăuți, 1875, Bucharest,
(1805), The Interpretation of the 1881-1883 (integrated to the
Four Gospels, by Theophilact university between the years 1890-
396
1948); the theological Academy through his Dogmatics (translation

from Sibiu (1811) becomes by Priest Professor PhD
theological faculty in 1943. In the Academician Dumitru Stăniloae,
same time appear churchly and Sibiu, 1930) and The Symbolic
theological reviews: “The Romanian (translation by Iustin Moisescu,
Telegraph” (1853), “The Romanian Craiova, 1955).
Orthodox Church” (1874), “The But the moment of the
Candle” (1882), “The Theological apparition of a local original
Review” (1907). Of course, the theology will not be late. An
recognition of the autocephaly of indisputable merit in this work
the Romanian Orthodox Church, at falls to the founders of the superior
25th of April 1885, constitutes a theological educational system,
decisive moment in the history of especially through their courses
the Romanian Orthodoxy. and university manuals. Thus,
During this transition period, what was Vasile Mitrofan to
the Romanian theology depends on Liturgics († 1888), that was Vasile
translations, especially from the Tarnavschi to the theology of the
Russian theologians who wrote Old Testament († 1914), Vasile
after Western models. It is so how Gheorghiu and Haralambie
the influences of the Occidental Rovența to the one of the New
scholastics are vehiculated through Testament (1872-1959); to the
the translations from Russian moral theology, Iuliu Scriban,
authors, at their turn debtors to Course of Moral Theology, 1921)
some Greek theologians who and Atanasie Mironescu; to the
taught in Russia (for instance history of the universal Church,
Eugenios Bulgaris (1717-1806) and Eusebiu Popovici (1838-1922 – The
Nicephorus Teotokis (1736-1800)) Universal Churchly History, in
introducing there the ideas of the German language, published in
Western Renaissance. Can be given three volumes, edited again and
as example, besides the translated by A. Mironescu (4
Kiriacodronmion of Nicephorus volumes, 1925-1928) -; to the
Theotokis (printed in a revised form churchly law, Valeriu Șesan, (The
in 1960 by Patriarch Justinian) Convoking of the Ecumenical Synod,
and the Catechism of Plato of 1973) and Constantin Clementie
Moscow and of Teophanus Popovici (1846-1938); to the
Procopovici, the Manuals of fundamental theology, Vasile
Dogmatic Theology by Makarios Găină; to the patristic, Cicerone
Bulgakov (translation from French Iordăchescu (The History of the
language by Gherasim Timuș, in Christian Literature, 3 volumes,
1885 and 1887), by Sylvester of 1934-1940); to the history of the
Canev (5 volumes, 1889-1906) and Romanian Orthodox church,
Peter Svetlov (translation by Sergiu Nicolae Dobrescu (1875-1914),
Bejan and Constatin Tomescu, Simeon Reli, Ștefan Lupșa and
1935). The same thing can be said Nicolae M. Popescu; to the pastoral
also about some translation from theology and to homiletic, Petru
Greek theology. The most known Vintilescu, Grigore Cristescu and
Greek theologian from the modern D. Belu; to the dogmatic and
époque is Hristu Andrutsos
symbolic theology Ioan Mihălcescu Moldovan (1833-1915); the Bishop

and Vasile Ispir. of Caransebeș, Nicolae Popea
Professor of dogmatics at (1826-1908): the priest Simeon
Bucharest faculty (1904-1939) and Florea Marian († 1907); the
later Metropolitan of Moldavia, Metropolitan of Transylvania,
Irineu Mihălcescu was the most Vasile Mangra (1850-1918); me
renown and prolific Romanian Primate MetropolitanAtanasie
theologian of the first decades of Mironescu (1850-1931); the
the century, being known professors Nicolae Dobrescu (1875-
especially because of: Thesauros 1914), Ilarion Pușcariu (1852-
tes Ortodoxias (Leipzig, 1904), in 1922), Ioan Lupaș (1880-1967),
which he publishes and comments Niculae Popescu (1887-1963),
the dogmatic texts of the Gheorghe Ciuhandru (1975-1948),
ecumenical synods and the Vasile Gheorghiu († 1959), Grigore
Orthodox confessions of faith; The Pișculescu – Gala Galaction (1879-
Soteriological Dogma – a course 1961) – who translated the Bible
about Mysteries – Bucharest, 1926 between the years 1936-1938 with
– 1928; Compendium of Symbolic Vasile Radu (1887-1940), Ștefan
Theology (1904), translated in Meteș (born in 1887), and Nicolae
French language: La Théologie Colan (1893-1967).
Symbolique au point de vue de The fruits of all the theological
lÈglise Orientale, Bucharest-Paris, efforts from this beginning of the
1932; The Fighting Theology, 1941. century are concentrated around a
In 1937, together with Paraschiv few event of prime importance:
Angelescu, he edits the most a) The theological and patristic
esthetical modern Liturgy Book, collections, as for instance: The
with stamps and vignettes in a Theological Collection (1927-1928),
ne0-Byzantine style created by the edited by Ioan Mihălcescu, Matei
painter George Rusu. Works with Pâslaru and G. N. Nițu; The Old
dogmatic character published also Christian Literature Iasi, 1933)
Ștefan Saghin (The Dogma of the under the supervision of Cicerone
Embodiment, 1902 and The Iordăchescu; The Theological Series
Soteriological Dogma, 1903) and (Sibiu, 1933), patronized by the
Vasile Loichiță (Cyril Lucaris the Metropolitan Nicolae Bălan (1882-
Patriarch, Caransebeș, 1912, The 1955), who participated to the
Biblical Names of God, 1927). Practical Christendom (“Life and
During this period of forming of Action”) from Stockholm, in 1925.
the Romanian theology and In The Theological Series appear
Orthodoxy, there is known another numerous works of exceptional
group of founders, churchly value, as for instance: The
personalities, erudite and Eucharistic Epiclesis (1933) by
intellectuals, who were consecrated Nicolae Popovici (1903-1960) and
as Romanian Academy`s members The Pauline Anthropology (1940) by
of honor: the Bishop of Huși and Grigorie Marcu; The Library of the
Roman, Melchisedec Ștefănescu Churchly Fathers (Râmnicu-Vâlcea,
(1822-1892); the United Timotei 1935), by Matei Pâslaru and The
Cipariu (1805-1887) and Ioan Micu Springs of the Orthodoxy
398
(Bucharest, 1939), by D. Fecioru the three faculties of theology from

and Olimp Căciulă. Romania: the Archimandrite
b) A new and complete Scriban, Vasile Gheorghiu,
missionary literature appeared Valerian Șesan, Șerban Ionescu,
between the years 1925 and 1935, Teodor M. Popescu, Vasile Ispir, P.
due to the Bishop of Arad Grigore Vintilescu, H. Rovența, Ioan Savin,
Comșa (1889-1935), the most G. Cristescu, Iustin Moisescu, and
important work of this series being Nicolae Cotos. The congress was
The Manual about Sects, by P. dominated by the thesis of George
Deheleanu (1909-1979). In this Florovsky about the Western
kind of literature wrote also the exterior influences upon the
priest professor Ilarion V. Felea Orthodox theology, after the falling
(1903-1961) who composed an of Constantinople, and about the
Orthodox Catechism. turning back to Hellenism, which
c) The theological dialogues would be a permanent category of
with the Anglicans from Bucharest the Orthodox theology. Or, the
in 1935, with the support and the Romanian school stood just
direct participation of the Patriarch against this ”re-Hellenizing” with
Miron Cristea, following to which any cost of the local theology. The
the Romanian Patriarchy 1936 moment is therefore
recognized the validity of the extremely important for it is for the
Anglican ordinations. first time in the modern era that
d) The “Social Apostolate” the Romanian Orthodoxy affirms
Movement initiated by the its right to spiritual and cultural
“Renașterea” Society, from Craiova, identity, by keeping its pan-
promoted by the “Solidariatea” Orthodox Catholicity. This vision
Christian Studies Circle and by the was inspired by the genius of the
“Solidariatea” Review, from 1920. Patriarch Miron (1868-1939), who
The Christian social ethics, founded the Romanian Missionary
personal and collective, becomes Orthodox Bishopric from America
the main object of the studies done (26th of April 1929) and the
by Șerban Ionescu. Romanian Orthodox Mission from
e) The new biblical translations Jerusalem in 1935.
and studies, to which is also tied Now starts the period of
the name of the Patriarch crystallizing of the Romanian
Nicodemus (1864-1948): The New Orthodoxy, which was directly
Testament, 1924, 1926, and 1931; favored by the intellectual and
The Psaltery, 1927; The Illustrated philosophical environment created
Bible, 1936; and The Bible, 1944. by the culture`s pillars of the
The first congress of the period, as for instance: Vasile
faculties of theology (Athens, 29th Pârvan (1882-1927) – Getica. A
of November – 6th of December) proto-history of Dacia, 1926;
constitutes a moment of prestige Nicolae Iorga (1871-1940) – The
for the Romanian Orthodoxy, not History of the Romanian church and
only in terms of participation, but of the Religious Life of the
also of theological contribution. If Romanians, 1932 and The
is enough to mention here the Romanian Conception of the
names of the ones who represented Orthodoxy, 1940; C. C. Giurescu,
The History of the Romanians, fifth the history of the Christian

edition, 1946; Silviu Dragomir Churches, after 1054, it co-author,
(1888-1962), the great historic of with Ioan Rămureanu and Teodor
the Church from Transylvania; Bodogae, of the Manual of
ethnologists: S. Mehedinți, The Universal Churchly History, second
Romanian Christendom, 1941; edition, 1975, and author of
writers-philosophers: Lucian Blaga numerous studies about: the
(1895-1961) – The Mioritic Space, periods of the churchly history, the
1936; The Trilogy of the culture, The Orthodoxy, Byzantium and Rome,
Romanian Thinking in Transylvania the Slavs, the Christendom and
in the XVIII Century; Nichifor Rome, the Union, the Hussites and
Crainic, The Nostalgia of the the Orthodoxy; Teodor Bodogae:
Paradise (1940); Mircea Eliade, the Historical Contributions Related to
studies of the history of religion the Synod from Iasi, Sibiu, 1943;
and about the spiritual sense of the Mircea Păcurariu (The History of
symbols, published around the Romanian Orthodox church,
“Zamolxis” review, 1939-1942. Sibiu, 1972) who unveiled the
A part of the “1936 generation” Orthodox structures of the old
continued to play a determinant Romanian Christendom from
role making the connection Transylvania and reaffirmed the
between the old faculties of unity of language, culture and
theology and the theological Orthodox spirituality between all
institutes, organized after 1948 at the provinces of the country even
Sibiu and Bucharest. At Sibiu from the beginning of this
distinguishes themselves through millennium33.
serious and original studies: At Bucharest, we encounter
Dumitru Belu (1902-1980): About first the name of Teodor M.
Love, The Original Sin at Origen, Popescu (1993-1973), who together
The Kinghdom of God and the with Priest Professor PhD
Church, The Holy Fathers about the Academician Dumitru Stăniloae
Body, The Tragic in the Frame of the can be called hierarchs of the
Moral Theology (in “The contemporary Romanian
Metropolitan of Banat”, 1967, no. Orthodoxy. Co-author of The
9-12); Isidor Todoran (born in History of the Universal Church
1906), co-author of the manual of (Bucharest, 1956), T. M. Popescu
Dogmatics and Symbolic (1958): left unmatchable studies about the
The Axiological Basis of the Good, theology of the history The Role of
Technique and Spirit, Eros and the History in Understanding the
Agape, The Paradisiacal State of the Christendom, Bucharest, 1927),
Man and the One After the Falling, about the history of the early
The Baptism of the Heretics, God in
the Theology of Karl Barth; Nicolae 33
We are reminding to the reader that this book
Mladin: Samuil Micu Clain, the was written in the second millennia (A. D.
Theologian, Sibiuu, 1957; Study of 1994), so the author refers himself to the period
Moral Theology, 1969; Milan Șesan, after A. D. 1001. This translation is made in the
who published (in German first century of the third millennium, A. D.
language, in 1969) a synthesis of 2017 (E. l. t.`s n.).
400
Christendom, about the Schism in the Romanian theology, from the

(1054), about the ecumenical height of the university pulpit
synods and about the unionist (Gheorghe I. Moisescu, In
councils, and, especially, about the memoriam Teodor M. Popescu,
problem of stabilizing the date of “Almanac, 1974” – The Romanian
the Easter and about the Orthodox Parish from Vienna, 1974, p. 157).
symbolical texts promulgated after Behold other illustrious names:
1054. The most important of his Petru Vintilescu (The Confession
works is The Encyclical of the and the Spiritual Guidance, 1939;
Eastern Patriarchs, from 1848 The Ecclesiological and
translation and introductory study, Communitarian Function of the
Bucharest, 1935). He played the Liturgy, 1946), who participated at
role of bridge between two époques the Orthodox Conference from
from the history of the Romanian Moscow from July 1948 in quality
contemporary theological of dean of the Faculty of Theology
education. Behold what writes from Bucharest, and who
about him one of his colleagues: published the most complete
“We think at the last 20 years of theological commentary of the
the Faculty of Theology from Vespers, Matins and Liturgy (The
Bucharest and at the first 20 years Liturgy Book Explained, Bucharest,
of the Theological Institute from 1972); Ioan Coman (The Theory of
here. Professor Teodor M. Popescu the Logos in the Apology of Saint
could represent them, could Justin the Martyr, Bucharest, 1942;
illustrate them in such a dignifying Problem of Philosophy and Patristic
manner from the height of his Literature, 1944; Patrology, 1956,
department of History of the Patrology volumes I-III, 1984-1988)
Universal Church, with the whole who presented at the conference
force and richness of his from Moscow (1948) and ample
preparation and personality. study about The Orthodox Church
During the first period he was a and the Ecumenical Movement
true “magister”, he was the servant (published in “The Orthodoxy”, no.
of the never failing temerity, he was 1-2, 1962), brought to the fore the
the guide on the path opened by importance of the Christian
himself; he was the true founder of theologians and writers from the
the library of the Faculty of patristic period from Dobrogea, and
Theology, which he strived to together with Liviu Stan and
endow it with all the treasures of Mircea Chialda, he made known to
the Christian thinking, old and us the history and the doctrine of
modern, with all the necessary the Old Catholicism; N. Chițescu,
tools for work, in the most strict co-author of the manual of
meaning of the scientific method. dogmatics and symbolic (1958),
During the second period he was former member of the Faith and
the devoted and disciplined Constitution Commission of the
“Nestor” of the theological culture Ecumenical Council of the
and education, with the same Churches (The Redemption in the
youngish passion for study. In this Holy Scripture and in the Writings of
regard here must be added the the Holy Fathers; The Theory of the
renewing spirit which he instituted Recapitulation (anakefalaiosis) at
Saint Irenaeus; The Church – the Anniversary, in “The Orthodoxy”,

Mysterious Body of the Lord; XXX, 1978, no. 4, p. 638-647).
Orthodoxy and Protestantism; It`s impossible to list here his
Embodiment and Redemption; studies and works, but we mention
About Developing the Dogmas; The the most important ones: The Life
Importance of the Confession of and the Activity of Dositheos, the
Faith; The Ecumenical Movement; Patriarch of Jerusalem – doctoral
The Divine Paradigms; Hierarchal thesis, 1928; The Dogmatic of Hr.
Authority, spiritual authority), Andrutsos (translation), Sibiu,
“honoris causa” doctor of the 1930; The Life and the Teaching of
Faculty of Theology from Saint Gregory Palamas, Sibiu,
Thessaloniki (1971), he wrote: The 1940; Jesus Christ or the
Laymen in the Church (Sibiu, Restoration of the Man, Sibiu,
1939), a unique work in the 1943, The Catholicism from After
Orthodox theology, and studied the the War, The Romanian Philokalia
basic notions of the canonical law: in 12 volumes, 1940-1991; co-
autonomy, autocephaly, author of the manual of Dogmatic
oikonomia, rules of the tradition, and Symbolic Theology (1958).
institution and institutionalization, Priest Professor PhD
apostolic succession; Orest Academician Dumitru Stăniloae
Bucevshi († 1992), co-author of The wrote The Orthodox Dogmatic
Orthodox Teaching of Faith (1952); Theology (three volumes, 1978), a
Ene Braniște, The Theology of the classical treaty in the Orthodox
Icons, 1952; The Special Liturgics, literature.
1985); Petru Rezuș (born in 1913), A series of works is published
(The Orthodox Dogmatic Tradition, abroad: The Mystagogy of Maximos
About the Holy Ghost, The Orthodox the Confessor (in Greek language),
Angelology); Emilian Vasilescu (The Athens, 1973; Romanian Essays in
History of the Religions, 1975); C. Spirituality and Theology, London,
Pavel, (The Orthodox Mortal 1971, editor A. M. Allchin; Dieu est
Theology, 1980); D. Călugăr amour (Labor et Fides, Geneva,
(Catechetic, 1984). 1980). Doctor honoris causa of the
Of course, the dominant Faculty of Orthodox Theology from
personality of the Romanian Thessaloniki (in 1976), Priest
theology, since 1930 to this day, is Professor PhD Academician
Priest Professor PhD Academician Dumitru Stăniloae remains not
Dumitru Stăniloae (born in 1903). only the architect of the
He not only approached all the contemporary Romanian theology,
subjects of the dogmatic theology but also one of the greatest
according to the criteria of the theologians of the XX century.
patristic, but he also crystallized in To Patriarch Justinian (1901-
original and representative 1977) are due some initiatives with
syntheses the experienced of the historical character: in the
Orthodoxy during an époque of catechetical domain, composing, by
ecumenical theological dialogue a commission, of the Orthodox
(see our essay Homage to Father Christian Teaching of Faith
Dumitru Stăniloae and 75th (Bucharest, 1952); in the
402
missionary domain, the hierarchs consecrate themselves to

canonization of the Romanian the historical, theological and
Saints (1955); in the didactical ecumenical studies: Nicolae
domain, the publishing of the Corneanu (studies about patristic
manuals for the theological writers and the spirituality of Saint
institutes (The History of the John Climacus); Nestor Vornicescu
Romanian Church, 2 volumes, (Aspect of the Consummation in the
1957-1958), by Gheorghe Life and Work of Saint Basil the
Moisescu, Ștefan Lupșa, and Great, in “The Orthodoxy”, XXX
Alexandru Filipașcu; The Universal (1978), no. 4, p. 604-637); Antonie
Churchly History, 1956, by T. M. Plămădeală (The Ministry Church,
Popescu, Teodor Bodogae and in “The Romanian Orthodox
George Stănescu; The Dogmatic Church, 1972; Hans Küng and the
and Symbolic Theology, two Declaration “Mysterium Ecclesiae”,
volumes, 1958, by N. Chiţescu, 1974; The Theses about Catholicity
Isidor Todoran and I Petreuță). and Ethnicity, 1979; “For all to be
The Romanian theology was one”, 1979); Vasile Coman,
oriented by Patriarch Justin († (Liturgical Speeches, Oradea, 1973);
1984), - himself professor of Timotei Seviciu (The Christological
theology of the New Testament (The Doctrine of Saint Cyril of
Holy Scripture and Its Interpretation Alexandria, Timisoara,, 1973);
in the Work of John Chrysostom, Epifanie Norocel (Saint Euthymios –
Bucharest, 1942; The Activity of the last Patriarch of Trnovo – and
Apostle Paul at Athens, Iasi, 1946; His Connections with the Romanian
The Churchly Hierarchy in the Church, in “The Romanian
Apostolic Époque, Craiova, 1955), orthodox Church”, LXXXIV (1966),
specialist in patristic theology no. 5-6, p. 552-573); Vasile Costin
(Evagrius from Pont, Athens, 1937) (The Coptic Cult in Report with The
and knower of the Byzantine and of Cult of the Orthodox Church,
the Greek theology (The Symbolic Athens, 1972).
by Hr. Andrutsos, translation, The theological culture of the
Craiova, 1956) -, in a few main Church is today reinvigorated by
directions: the patristic rooting, by the group of hierarch from the
publishing a collection (planned to young generation, all of them being
have 100 volumes) of translations doctors in theology: The
from the churchly fathers and Metropolitan Daniel Ciobotea34:
writers (the first volume, which Christian Theology and Spirituality,
comprises: “The Writings of the Strasbourg, 1979, Bucharest,
Apostolic Fathers”, translation by 1980; Serafim Făgărășanul: The
D. Fecioru, appeared in 1979); the Hesychastic Tradition in the
promoting of the theological Romanian country, Paris, 1986;
researches with monographic Irineu Pop: The Image of Christ in
character and of the doctoral the Moral Life of the Christian,
theses; the continuation of the 1990; Irineu Slătineanul, Person
“social apostolate” in a new and the Communion of the Persons
version.
A remarkable fact in the last
34
years is that more and more Now Daniel Ciobotea is the Patriarch of the
Romanian Orthodox Church. (E. l. t.`s n.)
in the Theology of Saint Basil the David, Sorin Cosma, Teofil

Great, Paris, 1991; Casian Crăciun, Moldovan, Mircea Basarab.
The Exterior icons and Frescoes Another group is constituted by
from North Moldavia, Strasbourg, the ones in full period of
1984, Bucharesat, 1986; Ioan expression: the Metropolitan Daniel
Crișanul, The Priesthood of the Ciobotea, the Bishops Teofan,
Savior and the Churchly Priesthood, Serafim, Casian, Irineu,
Bucharest, 1986; Teofan Sinaitul, Damaschin, Nifon, Vasile, the
The Divinity-Humanity of Christ and professors: Viorel Ioniță,
the Deification of the Man at Saint Constantin Cornițescu, Liviu
Maximos the Confessor, Paris, Streza, Nicolae Necula, Remus Rus,
1990. Alexandru Stan, Ioan Sauca,
The same thing can be said Constantin Coman, Petre Semen,
about numerous priests: N. Vasile Mihoc, Nicu Moldoveanu,
Buzescu, I. Constantinescu, I. Michael Tița, C. Moraru, Ioan
Mircea, S. Verzan, V. Anania, Caraza, Ioan Buga, Ilie Frăcea,
Ioasaf Ganea, Ilie Cleopa, Gheorghe Nicolae Achimescu, Ioan Tulcan,
Lițiu, Zeno Munteanu, Marcu Dănuț Manu, Dorel Pogan,
Bănescu, and laymen: A. Elian, Alexandru Stănculescu-Bîrda.
Anca Manolache, Victor Iliescu, Among the major factors which
Virgil Cândea, Al. Duțu, Marian determined the development of the
Dinu. Romanian theology can be
Along with consecrated names mentioned the followings:
of the professors from the 1. The internal dynamics of the
Theological Faculties from life of the Church as the “people of
Bucharest and Sibiu, a new God” of whose faith is indefectible.
generation of theologians affirm The theology is the fruit of this
itself by proving that it is not only experience, but also an
capable to establish a continuity enlightenment of this one for
with the tradition, but also to bring pushing it on other stages of
new contributions to the development. The Romanian
development of this tradition. The theology is a creation of the local
most authentic proof for the value Church and not a simple local
of the present Romanian theology synthesis of the foreign influences.
is the series of doctoral theses The ones who exaggerate the folk
sustained and published during character of the Romanian
the last three decades, in the Orthodoxy, they forget that the
country and abroad. Romanian Christendom inspired
Within this generation can be and fecundated the cultural
distinguished the group of the ones creation of the nation.
who made known their 2. The search for its own
contribution through studies, identity, including its cultural
books, articles: Constantin Galeriu, liberty, namely of the liberty of
Ioan I Ică, Ioan Mihălțan, Dumitru including in the maternal language
Popescu, Mircea Păcurariu, Ștefan in the theological meditation, and
Alexe, Dumitru Abrudan, Ilie the national culture and art. This
Moldovan, Sabin Verzan, Petru searching demanded a prolonged
404
effort for getting rid of the foreign theological institutes were being
influences, not only of confessional reorganized as institutions for
character, but also of linguistic and forming the clergy in the frame of
cultural one, and of assuming the Patriarchy of the Romanian
through a transfiguration process Orthodox church. There were
the values which formed the made, also, critic appreciations
missionary and pastoral frame of upon the evolution of the
the Romanian Church. The Latinity theological disciplines and upon
of the language – the Romanian the contributions of the professors
language remains the most of theology.
powerful argument for the majority Besides its commemorative
of the Christian notions used by aspect, this anniversary had also a
the Romanian theologians are of contemporary dimension, for it
Latin origin – has given to the gave to the Romanian theology – in
theology an own character as general – to consolidate certain
expression mode. lines of force, to establish new
3. The European and pan- areas of priority, to revise and to
Orthodox conscience. The renew its methods of work. After
Romanian theology has its own the revolution from December
local spiritual and cultural identity, 1989, it has become imperative to
but also its own universality and be analyzed critically the role and
catholicity. For historical and the responsibility of the theology in
cultural point of view it is proven interpreting the social and political
that the Church from the ethics of the Christians during the
Romanian Countries had an totalitarian communist regime
important role not only is (1944-1989). Which is the positive
preserving the Athonite hesychasm inheritance which the Romanian
uninterrupted in Orthodoxy, theology lefts after traversing a half
through the translations made by of century of atheism and
the Romanian monks in Romanian communism? Which are the
and Slavonic languages, but also problems that were avoided,
by bringing in its space of the post- ignored or deformed? In the
Byzantine theology, from where the present situation the most relevant
Orthodox from Oriental Europe preoccupations would be:
inspired themselves. The examination and the
The celebration of the centenary “perceiving” of the main Romanian
of the Faculty of Theology from theological contributions, - from
Bucharest (1991-1981) was an the oldest ones to the most modern
important occasion to reflect upon ones, - it constitutes a capital
its own history and development subject. The Romanian theological
during this century. O series of literature is important and
studies, with commemorative and deserves to be in the attention of
historical character, were the researchers and of the readers.
consecrated to the organization of It is not only about writing a
the university theological education history of the Romanian theology,
in Romania, both in the period which lacks, but of recognizing the
1881-1948 and also in the authoritative theologians of their
following period, during which the époque, those great professors and
of great authority in their method dimension of regarding the

and in the themes which they Christian way of life; Benedict
approached. Ghiuș rediscovered the value of the
The researches of some great liturgical hymnology for the
theologians are true springs of the dogmatic expression; Olimp
contemporary thinking due to their Căciulă, the dogmatist who wrote
profoundness and modernity. Ioan- the fist synthesis, exhaustive at its
Irineu Mihălcescu, (1874-1948) time, but of a great value even
composes the first modern today, about Eucharist like
Symbolic in the Romanian Sacrifice and Mystery; Ioan Coman
literature; Teodor Popescu (1893- interpreted exceptionally the
1973), one of the theologians of theology of the apologists and the
profound erudition from the one of the Cappadocian Fathers,
modern époque, frequently quote the report between the Christian
abroad for the original analysis of revelation and the Greek culture,
the reports between Christendom the Christology from the époque of
and culture; Petre Vintilescu the ecumenical synods. By
(1887-1974) approached subjects publishing the Patrology
like: the sacramental and liturgical (Bucharest, 1984, volume I, 1985,
theology, the ecclesiological volume II, 1989 volume III), the
dimension of the Liturgy, long first theology treaty written by
before the Russians from diaspora; Romanian theologians in a high
The explained Liturgy Book is an quality Romanian language, the
unique book in the liturgical Romanian Orthodoxy meets one of
literature; Nicolae Popovici (1903- its classics.
1960) wrote an original work about Their names, like also of the
the “Eucharistic Epiclesis”; Șerban ones from the older époque:
Ionescu (1887-1957) and Vasile Atanasie Mironescu, Dragomir
Ispir († 1957) introduced on the Petrescu, Vasile Găină, Vasile
agenda of the theology new Loichiță, Nicolae Bălan, Ion Savin,
subjects: the social ethics and the Ion Saghin, Nicolae Cotos, and
social pastoral, the economy, the from the modern époque: Grigore
mission and the evangelizing, the Cristescu († 1895-1961), Milan
ecumenism, the civil authority, etc. Șesan († 1981), Liviu Stan († 1973),
Likewise did Peter Deheleanu with Isidor Todoran († 1985), Nicolae
the manual about Sects. Chițescu († 1991), can be cited
Let`s mention here a few especially for their remarkable
authors of whose original contributions. Some of their works
contributions can anytime be constitute indispensable
mentioned in an anthology of the bibliographical references. (For
Romanian theology: Dumitru Belu instance, The Redemption in the
(† 1980) who with Fundamental Orthodox Hymnography, by B.
Aspects of the Christian Ethos, Ghiuș.
About Love (Timisoara, 1945), with The Romanian Orthodox
The Tragic in the Moral Theology theology has remained so,
gave to the Christian ethics, which surprisingly, still unexplored yet.
slipped towards moralism, its true That`s why is urgent to be
406
provisioned in the curricula for the historical point of view, at us, the
superior education the study of the identification of the nationalism or
tradition of the Romanian theology, of the Romanian-ism with the
for in this way the students to Orthodoxy was accentuated in the
learn to compare not only diverse context of those double
opinions, but also different method confrontations, confessional and
of doing theology. An anthology of cultural ones, in which the identity
old and new Romanian theology, of the Romanian spirituality was
which to show how much the local under the pressure of the
tradition has to offer, it would be confessional–cultural proselytism.
an extremely useful instrument in Facing some antinational
this effort of positive and direct ideologies, it was natural to be
“perceiving” of the main own exposed the report between
theological contributions. Orthodoxy and the Romanian
The role of the ethnic and of the ethnicity, especially in the `30, in
national cultural factor in theology an apologetic form. But the
is another main subject. In the last Orthodox Church as Church of
decades, the subject was indigenous origin affirmed that it
approached from different preserves a basic kinship, a unique
perspectives, especially in the one, which cannot be shared with
frame of the debates concerning another Church, with the
the criteria of the churchly Romanian people through the fact
autocephaly in a situation of of the Roman provenance, through
diaspora. It was also listed on the its ethnic rooting, through their
agenda of the Congress of the common culture. The Orthodox
Schools of Theology from Athens in Christendom participated to the
1976. The subject has been forming of this people, from the
recently opened again with the beginning. The ethnic rooting of the
occasion of celebrating a century Church mustn`t be confounded
since the recognition of the with the chauvinism or with the
Romanian Orthodox Church`s ethnocentrism, but the traditional
autocephaly (1885-1895). The connection between the Orthodox
event was evoked in the frame of a faith and the national culture is of
solemn session of the Holy Synod, such nature, than this one offers
on 5th of May 1985. identity to a larger community, to
The recent studies about the an entire people. The separation
character of the Romanian between these one in the past
Orthodoxy have brought fore again centuries it would have nee
the problem of the report between unfortunate both to the Church,
Orthodoxy, language and nation, and also to the nation. Anyway, the
between Church, culture and Church – without being
ethnicity. ethnocentric in its being, it`s
Within the debate about the Christocentric – it preserves its
Christian matrix of the Romanian right to address itself to a certain
culture, debate which created so as such, through its traditional
many animosities in the past, the culture. Again, by doing this, the
Orthodox theology has its part of Church does not search for
essential contribution. From a
replacing the Christian faith with 1938; the period of forming the
the culture. Ecumenical Council of the
In any secularized society, when Churches: 1938-1948; the period
the cultural values of the society of criticism of the ecumenical
have evolved and don`t coincide movement, about a decade after
anymore with the traditional the inter-Orthodox conference from
cultural values of Christian Moscow, in July 1948; the period
inspiration, this report must be of affirmation of the Romanian
more nuanced. Because on one Orthodox Theology on the
hand, the message of the faith, ecumenical plan, after the
universal and permanent one, admission of the Romanian
cannot be confounded with the Orthodox Church in the
culture of a people through which Ecumenical Council of the
this message was communicated; Churches (at general Assembly
the Church cannot pretend that all from new Delhi, in 1961), namely
the values of the Gospel have between the years 1961-1981; this
passed as such and without period was marked by the visits of
confusion into culture, the relation Patriarch Justinian in 1968 and
between faith and culture being a Iustin in 1981, at the Ecumenical
dynamic reality, and not a static Council from Geneva; the period
and syncretic one. On the other from after the general assembly of
hand, in the today`s society appear the Ecumenical Council from
cultural values and ideological Vancouver, Canada, in 1883,
influences different from the during which the multitude of
Christian ground of the traditional personal opinion about
culture. By using exclusively and ecumenism, some of them being
defensively its traditional culture, contradictory, doesn`t allow to be
the Church risks to absorb the crystallized an unifying, coherent
Gospel into and national historical and dynamic position. In addition
culture and to not be able to to that, there exist signs and
communicate with the ones who orientations which show that the
live in a new cultural environment. today`s theology has lost from its
The crucial problem is the one that ecumenical substance and
the Church, by remaining faithful enthusiasm from the period of the
to the Gospel, it must encourage years `60 and `70.
and help the human society or the The symbolic theology from the
people to exist like a community, last years, understood by some
with its own identity, even in the ones as a closed system, hasn`t
new situations. excelled through a wider
The theological problems ecumenical opening, insomuch
resulted from the participation to the that the idea of “perceiving” of the
ecumenical movement appeared in theological convergences resulted
the Romanian Orthodox Church in from the ecumenical dialogue
diverse stages and forms: the hasn`t found a favorable terrain.
period of the great conferences and
inter-Christian movements with Bibliography:
international character, before
408
About Christendom at Roumaine: son visage actuel, in

Romanians: Mircea Păcuraru, The “Contacts”, no. 76, p. 423-430, no.
History of the Romanian Orthodox 77, 1972, p. 57-69; no. 78 and 79,
Church, Publishing House of the 1972, p. 215-220; Emilian
Biblical Institute, volume I (1980), Popescu, The Christendom of the
volume Ii (1981), volume III (1981); Territory of Romania until the IV
Idem, The Beginnings of the Century, in “The Metropolitan of
Christian Life on the Territory of Baanat”, no. 4 / 1987, p. 34-50.
Today`s Romania, in “The Orthodox About the history of the
Church”, CVII (1990), no. 3-4, p. Romanian theology: volume De la
63-89; I. Rămureanu, Les nouvelles theologie Orthodoxe roumaine des
considerations concernant la origins à nos jours, Publishing
penetration du christianisme chez House of the Biblical Institute,
les Thraco-Géto-Daces, in Bucharest, 1974; George A.
“Roumanie. Pages d`histoire”, Maloney, A History of Orthodox
Editions Agerpres, Bucharest, Theology since 1453, Northland,
1976, volume I, no. 3-4, p. 64-84; Belmont, Mass., 1976, p. 271-298;
I. barnea, Christian Art in Romania, Grigorie Marcu, Ion Rămureanu,
volume I, Publishing House of the petru Rezuș, Iorgu Ivan, Ene
Biblical Institute, 1979; E. C. Braniște, D. Belu, Twenty year of
Suttner, Beiträge zur Preoccupations and
Kirchengeschichte der Rumänien, Accomplishments for the Elevation
Vienna, Herold, 1979; About the of the Theological Culture, in the
History of the Theology, see volume “Twenty Years from the Life
Gheroghe Moisescu, Putna of the Romanian Orthodox Church,
Monastery, at 500 Years from 1948-1968”, Publishing House of
Foundation (1466-1966), Vienna, the Biblical Institute, Bucharest,
1966; Idem, The Catholicism in 1968; Ion Zamfirescu, Romanian
Moldavia until the End of the XIV Orthodoxy, Craiova, 1942; Ion Bria,
Century, Bucharest, 1942; Vasile The Romanian Contemporary
Grecu, Byzantium and the Orthodoxy, in “The Voice of the
Catholicism in our far past. Church”, XXX (1971), no. 1-2, p.
Byzantium and the foundation of 49-72; Bishop Antonie Plămădeală,
the Metropolitan of the Romanian Orthodox Clerics Founders of
country, in “Theological Studies", II Romanian Language and Culture,
(1950), no. 9-10, p. 556-568; Al. in “The Orthodoxy”, XXIX (1977),
Elian, Moldavia and Byzantium in no. 1, p. 5-69; I. G. Coman, The
the XV Century, in the volume “The Contribution of the Patristic Writers
Moldavian Culture in the Time of from Scythia Minor – Dobrogea, to
Stephan the Great, Publishing the Patrimony of the Christian
House of the Romanian Academia, Ecumenism (centuries 4-6), in “The
Bucharest,1964, p. 97-179; Marcu Orthodoxy”, XX (1968), no. 1, p. 3-
Beza, Romanian Orthodox Church, 25; A. Elian, Dositheos the
S.P.C.K., London, 1943; Antonie Metropolitan and the Patristic
Plămădeală, Historical Literature, in “The Romanian
Contributions Regarding the Period Orthodox Church”, LXXXVII
1918-1939, Sibiuu, 1987; Maria (1974), no. 11-12, p. 1350-1375;
Spiropoulos, LÈglise Orthodoxe The Confession of Faith of Nicolae
Milescu (1669), the Supreme People, Publishing House of the

Commander of the Army, Biblical Institute, Bucharest, 1973;
translation and commentary by M. Păcurariu, Pahes the l`hirtoire
Professor Al. Ciurea, in “|The de lÈglise Roumaine. Consideration
OPrthodoxy”, X (1958), no. 4, p. au sujet de lùnianisme en
511-538; Toma G. Bulat and Al. Transilvanie, Editions de lÌnstitute
Ciurea, Contributions to the History Biblique, Bucarest, 1991; Keith
of the Faculty of Theology and of the Hitchins, Orthodoxy and
Theological Institute from Nationality. Andreiu Saguna, and
Bucharest, in “The Romanian the Romanians of Transylvania
Orthodox Church”, LXXV (1957), 1846-1873, Harvard University
no. 11-12; D. Fecioru, The Press, Cambridge, Mass., 1977;
Bibliography of the Translations in Liviu Stan, Romanian Saints, Sibiu,
Romanian Language from the 1945; I. G. Coman, The Humanism
Patristic Literature, in “Theological of the Romanian Orthodoxy, in “The
Studies”, 1937, volume I, p. 73- Romanian Orthodox Church”,
150; Ilie Georgescu, Didactical LXXVI (1943), no. 1-2, p. 57-70;
Theological manuals in the XIX Metropolitan Niculae of Banat,
Century, in “Theological Studies””, Orthodoxy and Nation, in “The
IX (1957), no. 9-10, T. Bodogae, Metropolitan of Banat”, XXXII
Barlaam the Metropolitan like (1982), no. 10-12, p. 609-612;
Theologian, in “The Metropolitan of Bishop Antonie (Plămădeală), Ten
Moldavia and Suceava", XXXII Texts about catholicity and
(1957), no. 10-12, p. 775-790; Ethnicity, in “Theological Studies”,
Albert Scherrer Keller, Wesen und XXXI (1979), no. 1-4, p. 309-315;
Auftrag der Kirche aus der Sicht Ioan Savin, The Christendom in Our
neueren rumänisch-Orthodoxen Historical Past, in “The Romanian
Theologie, (dissertation), Basel, orthodox Church”, 1969, no. 1-2;
1972; About the Centenary of the Ioan G. Coman, Spiritual Features
Faculty of Theology from Bucharest, of the Romanian Orthodox Church,
see the studies published in in “The Romanian Orthodox
“Theological Studies"“ (ST), XXXIII Church”, X (1980), no. 4, p. 85-90;
(1981), no. 7-10 and XXXIV (1982) Priest Professor PhD Academician
no. 1-2; in “The Romanian Dumitru Stăniloae, The
Orthodox Church” (BOR), XCIX Universality and the Ethnicity of the
(1981), no. 9-10. Church in the Orthodox Conception,
in “The Orthodoxy”, XXXI (1977),
About Orthodoxy and nation: no. 2, p. 143-152.
Priest Professor PhD Academician
Dumitru Stăniloae, The Role of the Other Aspects: The Romanian
Orthodoxy in Forming and Orthodox Church, printed with the
Preserving of the Faith of the blessing of the patriarch Teoctist,
Romanian People and of the publishing House of the Biblical
National Unity, in “The Orthodoxy”, Institute, 1987; Romanian Saint
XXX (1978), no. 4, p. 584-603; and Defenders of the Ancestral Law
Idem, The Unionism in Romania. A editor the Metropolitan Nestor of
Trying of Dismantling the Romanian Oltenia, Publishing House of the
410
Biblical Institute, Bucharest, 1987; and compendia begins with

Ioanichie Bălan, Romanian Sylvester Lebedinscii († 1808), who
Paterikon (centuries 14-20), publishes a compendium in 1799
Publishing House of the Biblical and 1805, and with Iuvenalii
Institute, Bucharest, 1980. Medvedeskii († 1809), who writes
The Christian Theology (Moscow,
ROMANIAN THEOLOGY (see 1806). Then fallow: Philaret
the following article: THE Droznov (1782-1867), rector of the
ROMANIAN ORTHODOX Academy from Petrograd and
THEOLOGY). Metropolitan of Moscow since
1821, who writes in 1823 one of
RUSSIAN THEOLOGY. The the most known Catechisms of the
Russian theology made itself époque, revised in 1827 and
known especially in the second half reprinted in 1839; Metropolitan of
of the XIX century through a series Moscow Makarios Bulgakov (1816-
of catechisms and compendia of 1883), the author of a manual of
dogmatics which had a great Orthodox Dogmatic Theology, in 5
circulation among the whole volumes (Petrograd, 1849-1853),
Orthodoxy. At the congress of the translated in the same time in
faculties of theology from 1936, the French language, after he
Russian theologian Georges published a Introduction in
Florovsky will denounce the lack of Orthodox Theology (Petrograd,
patristic sources of this Russian 1847); and the most important
theological literature. Truly, the manual of dogmatic theology is
School from Kiev, founded by the printed at Kiev in 1848 by Anthony
Metropolitan Peter Moghila, which Amfiteatrov († 1879). An Orthodox
prefers the scholastic methods, it is Dogamtic Theology (2 parts,
continued by the bishop Stephan Cernigov, 1864), which, unlike
Iavorsky (1658-1722) which writes Makarios Bulgakov, used the
in 1713 The Stone of the Faith patristic sources. Also here must
(published in 1729), according to be mentioned the studies of V. V.
the catechism of Robert Bellarmin. Bolotov about “Filioque” (Thesen
With the purpose of diminishing über das Filioque, 1898), in
the influence of this school, the connection with the conferences
Archbishop Teophanus Popovici with the Old-Catholics, from Bonn
(18=681-1738), a former unionist, (1874-1875) and of the future
who founds the seminary from patriarch, Serge (Starogorodski),
Petrograd, orients the Russian concerning the Orthodox Doctrine
theology in favor of the Protestant about Salvation (Petrograd, 1910).
methodology. In this action, he is The founding of the faculties of
sustained by Metropolitan Plato Theology (Kiev, Petrograd, Kazan),
(Levshin – 1737 – 1811), a great the monastic rebirth and the
orator and theologian, who Slavophile movement marked this
publishes in 1765 a Catechism in period also. “Philokalia”
which are felt the new influences (Dobrotoliubie) was already
from West. translated from Greek language in
The series of these great Slavonic, by Paisie Velicikovski
authors of catechisms, textbooks (1722-1794) from Neamț Monastery
from Moldavia (Romanian Theology, 4 volumes, Kamenets-

Principality). This tradition is Podolsk, 1904). But the theologian
continued by Tikhon of Zadonsk who dominated this period was
(1724-1783), canonized in 1861; Serge Bulgakov (1781-1944), the
Seraphim of Sarov (1759-1833), dean of the Russian Theological
canonized in 1903; by the Bishop Institute (founded in 1925). S.
Ignatius Briancianinov (1807- Bulgakov resumes the Sophia-logy
1867), by the priest John of or the pan-en-theism, a system
Kronstadt (1829-1908) and by the introduced in Russia by the
monks form Optina Monastery, mystical philosopher Vladimir
who translate Philokalia in Russian Solovyev (1853-1900), who in La
language (5 volumes, between the Russie et LÈglise universelle –
years 1876-1880), under 1889, recognizes the authority of
Teophanus the Hermit (1815- the pope and passes to Catholicism
1894), who completed and edited in 1896. Bulgakov exposes his
The Unseen War. The Slavonic theological opinions in the frame of
movement wants a turning back to a trilogy about The Divine Wisdom
the native Russian culture, being and the Theanthropy: The
against the Western influences. Embodied Word, The Paraclete,
Without a proper-said theological and the Bride of the Lamb. Sophia,
education, Alexei Stepanovici or the wisdom, is synonymous to
Homiakov (1804-1860), the leader the divine essence, the feminine
of this movement, is known eternal principles, some sort of
through his works: The One Church intermediary hypostasis between
and LÈglise latine et le God and the world. In 1935, the
protestantisme au point de vue de Metropolitan Serge of Moscow
lÈglise dÒrient (1872); he condemns the teaching of Bulgakov
introduces in the Russian theology as being a gnostic and Origenistic
the notion of “sobornost” which speculation, and the synod of the
would express the Conciliarity and Metropolitan Anthony Krapovitzkii
the lack of an external authority, (The Synod from Karlovitz) declares
namely just the element of him as heretic. Vladimir Lossky
synthesis which distinguished the accuses him of not distinguishing
Orthodoxy from Catholicism and between the essence and energies,
Protestantism. From the same from where the confusion between
movement is part also Fyodor world and Church, between
Dostoyevsky (1821-1881), the cataphatism and apophatism.
author of the célèbre novel The Russian religious
Karamazov Brothers. philosophy is represented later by
At the beginning of the XX Paul Florensky (1882-1934): La
century the most important work if Colonne et le fondement de la Verité
The Orthodox Theological (1954), translated by C.
Encyclopedia (only 13 volumes), Andronikof, Lausanne, 1975; N.
edited by A. Lopuhin (1905) and N. Berdyaev (1874-1948): Freedom
Glubokovsky († 1937). Also there and the Spirit, 1935; The Destiny of
are known the studies of N. the Man, 1937; The Meaning of the
Malinovsky (The Orthodox Dogmatic Creative Act, 1955; L. Karsavin (†
412
1952); V. Zenkovsky († 1963): Also in this chapter can be

History of Russian Philosophy, 2 mentioned the names of the ones
volumes, 1952; N. Arseniev (1888- who attached themselves to the
1977): Ostkirche und Mystik, 1925; Russian centers from Occident, in
La pieté russe, 1963. With The France, England, Belgium, and The
Orthodox Church (1935), Du Verbe United States: B. Viseslavtzew (†
Incarné (1943) and Le Paraclet 1954), A. Kartasov († 1960), N.
(1946), S. Bulgakov opens the Afanasief († 1966 – LÈglise du
series of the monographies and of Saint Esprit, Paris, 1975); C. Kern,
the studies of the presentation of The Anthropology of Saint Gregory
Orthodox theology in Occident, of Palamas, 1950); Pierre
continued by Vladimir Lossky, Kovalevsky (St. Serge et la
professor at the Institute Saint spiritualité russe, Paris, 1958);
denis (Paris), Théologie mystique de Metropolitan Anthony Bloom
lÈglise dÒrient (1944), Vision de (Living Prayer, 1966; Mediations,
Dieu, Paris, 1960; A lìmage et à la 1971; God and Man, 1971);
ressxemblance, 1967; Paul Metropolitan Basil Kryvoshein (Les
Evdokimov († 1976): LÒrthodoxie texts Symboliques dans lÈglise
(1959); Làrt de lìcone. Théologfie Orthodoxe, 1964-1965), with the
de la Beauté, 1970; Le Christ dans translations and the studied about
la pensée russe, 1970; Les ages de Saint Simeon the New Theologian);
la vie spiritualle, 1964; John Bishop Pierre L`Huillier
Meyendorff: LÈglise Orthodoxe: (Lèxperience politique de
hier et aujourd`h ui (1960); Saint lÒrtodoxie, 1967; Le Concille
Grégoire Palamas et la mystique Oecuménique comme autorité
orthodoxe, Paris, 1959; Le Christ supreme dans lÈglise, 1975);
dans la théologie byzantine, 1969. Alexander Schmemann (Historical
Both for knowing the history of Road of Eastern Orthodoxy, 1963;
the Russian theology, and for the For the life of the World:
report of the Orthodoxy with the Sacraments and Orthodoxy, 1965;
other Christian confession, are Introduction to Lirtugical Theology,
important the studies of G. Fedotov 1966; Ultimate Questions, 1977);
(A treasury of Russian Spirituality, Myrrha Lot-Borodine, La Déification
1950) and especially of N. Zernov, de l`homme selon la doctrine des
The Russians and their Church, Pères Grecs, 1970; and the writer
1954; Orthodox Encounter and Olivier Clément (LÈglise
Eastern Christendom, 1961) and Orthodoxe, 1965; Lèssor du
Georges Florovsky († 1979; The christianisme oriental, 1964;
Ways of the Russian Theology Question sur l`homme, Paris, 1972;
Paris, 1937, The Orthodox Dialogues avec le Patriarch
Churches and the Ecumenical Athénagoras, 1969).
Movement prior to 1910, in A The Russian theology is known
History of the Ecumenical Movement today through the studies of the
1517-1948, editors Ruth Rouse professors from the two theological
and Stephen Neil, London, 1954) academies from Moscow and
and Leon Zander (Vision and Petersburg; L. Parlisky – patristic;
Action, London, 1952). N. Uspeskii – liturgics, V. Borovoy –
churchly history, N. Zabolotzky –
social ethics, Al. Osipov –

ecumenism.
414
Jerusalem, city believed to be the
SSACRIFICE [Greek: thisia,

place where Messiah will appear
(Luke: 19: 11). He suffered “like a
lamb”, cruelly, defenseless,
abandoned by apostles and by the
Latin: hostia = sacrifice, offering, people. His sacrifice corresponds in
immolation]: notion of the cultic time with the sacrifice of the lamb
vocabulary, from the biblical ritual to the Temple (I Corinthians: 5: 7).
(according to the Leviticus and to In His death and resurrection it is
Hebrews), used in the liturgical accomplished the Passover of Israel
and in the spiritual theology, thus: (Luke: 24: 27; 44-47).
1. For reestablishing the 3. The life of Jesus, His person
communion with God, the sin must and His serving, so not only a
be absolved. In the Old Testament, particular moment from the history
the means for removing the sin was of the salvation, it is considered an
the sacrifice at the Temple. Jesus act of consecration. From the
Christ realizes that a new alliance perspective of the messianic
between God and man it is not prophecies of the Old Testament
possible without the absolution of (Psalm: 53: 1-10), John the Baptist
all the sins through His sacrifice, identifies Jesus with the “Lamb of
which represented the whole God, the One Who takes away the
humanity. In this way was being sin of the world” (John: 1: 29). He
accomplished also the promise is the image of the sacrificed Pascal
made to Abraham (Acts: 3: 17-26), lamb of the Old Testament
that in his descendant all nations (Exodus: 12: 1-14; I Peter: 1: 19):
will be blessed. Jesus accepts “For our Easter, Christ, sacrificed
therefore to be called: “The Lamb of Himself for us” (I Corinthians: 5: 7).
God which removes the sin of the He bears the signs of the redeemer
world” (John: 1: 29; Isaiah: 53: 4- sacrifice even after His death
7), in His own body (Romans: 7: 4). (Apocalypse: 5: 6-14). He remains
He Himself announces repeatedly forever in a state of sacrifice. Jesus
His death and resurrection (Luke: Christ is “Amnos tou Theou” –
9: 22 and 44; 18: 33; 24: 46; Acts: Agnus Dei (John: 1: 29, 36; Acts: 8:
17: 3). “The Son of Man” must be 32-33; I Peter: 2: 21-24), Who
given in the hands of the sinners humbled Himself to death; the
and to suffer (Mark: 14: 41), and expression of a love which
then to resurrect. Only after that sacrifices itself, which sees its
He accepts to be called Messiah, victory in sufferance. In this sense,
the Christ of God. Seen crucified the Sacrifice is synonymous to
on the cross, and then alive, in the ascension, to the sanctification, to
morning of the resurrection, the which the text from John: 17: 19
Christians can say together with alludes: “An I sanctify (sacrifice)
the Roman centurion, witness of Myself for them, for they also be
the crucifixion: “This man is the sanctified through the truth”.
Son of God” (Mark: 15: 39). 4. The acceptance of the
2. Jesus was judged and passions, of the cross and of the
crucified on the cross with the death, as redemption price for the
occasion of an Easter pilgrimage to sin of the world: “He bore our sins,
in His body, on the wood, for us to “God was in Christ, reconciling the
die towards the sins, to live to the world with Himself” (I Corinthians:
righteousness” (I Peter: 2: 24; 5: 19).
Hebrews: 10: 18). The sacrifice of 5. The Eucharistic sacrifice –
Jesus is an act of obedience and the center of the liturgical cult. The
love (John: 15: 13), for he was not Eucharist is the Mystery which
sent towards death but He gave actualizes the unique sacrifice of
Himself willingly: “He brought Jesus on the cross. Through the
Himself as spotless sacrifice to prayer of the priest and of the
God” (Hebrews: 9: 14; 4: 15; 7: 26). liturgical community, Christ, Who
This is not only an immolation act, is in the same time priest, altar
but of mediation, a unique and and sacrifice, is the One Who
permanent one, of passing from imparts Himself and is eaten. (N.
death to life. His death has a Cabasila, The Explanation of the
voluntary character, being a free Godlike Liturgy XXX, 9-15). N.
sacrifice an act of obedience: Cabasila affirms that the liturgical
“Father loves Me, for I give my life, sacrifice has two aspects: a
to take it back again. Nobody takes Eucharistic one, of thanksgiving,
it from Me forcedly, but I give it and another of mediation, of asking
from Me. Power I have to put it, (Idem LXII, 2-3; X, 4, 9-10),
and power I have to take it back corresponding to the two parts of
again” (John: 10: 17-18). the Church. To him, the sacrifice
Of course, the world killed Him (thisia) is identical with the
in this way. The religious and the consecration of the gifts (agiasmos),
political powers took the initiative and not with their bringing
and plot to His death. They chose (prosphora); that`s why when the
the punishment with death on gifts are sanctified through their
cross, a humiliating execution, transformation (metabole) in the
reserved to the slaves, and not to godlike body and blood, the
the Roman citizens. The cross Eucharistic sacrifice comes to an
shows the total contempt and the end (Ibid XXXII, 12: I: 6). For the
most horrible and cruel torture. sacrifice takes place not through
Despite to all these, He offered the present sacrificing of the Lamb,
Himself His life, and that`s why His but through the transformation of
sacrifice is not a penal death or an the bread into the sacrificed Lamb
immolation, but a free offering. He (Ibid XXXII, 15). Of course, the
lives His death. He could avoid it, commemoration of the sacrifice is
but He accepted it to destroy it inseparable from the invocation of
definitively. Death was firstly the Holy Ghost. In the Old
destroyed in His body, through the Testament the blood and the fire
direct fight against our sins, by not are two elements necessary to the
surrendering to the sin: “For He sacrifice (I Kings: 18: 25-39). The
has made him to be sin for us, Who fire of the sacrifice is the
knew no sin; that we might be prefiguring of Holy Ghost (Luke:
made the righteousness of God in 12: 49). Besides, the Ghost is
Him” (II Corinthians: 5: 21; cf. partaker to the bringing of the
John: 8: 46; I John: 3: 5). Thus, sacrifice of Christ (Hebrews: 9: 14).
416
6. Apostle Paul places in our enemy who walks as a lion,

opposition Adam and Jesus Christ, searching for whom to swallow”.
the condemnation and the grace Let every human body to do and
(Romans: 5: 12-21). ON one hand, to stay with fear and with tremble,
a humanity dependent on Adam, and nothing earthly to think within
submitted to the corruption and to himself; for the Emperor of the
death, closed in the order of the emperors and the Lord of the lords
sin; on the other hand, a humanity goes to stab Himself and to give
dependent on the last Adam, on Himself towards food to the
Christ, destined to the eternal life, believers. And before Him goes the
full of immortal glory (I angelic groups with all chieftains
Corinthians: 15: 21-22, 45-47). In and the power, the cherubs with
the exchange done by Jesus, we many eyes and the seraphim with
have given to Him the humanity six wings, covering their faces and
and He has given to us His Ghost. singing the song: Halleluiah,
Truly, in His body there is Halleluiah, Halleluiah”. (Cherubic
accomplished the New Alliance. “He from the Easter Sunday).
has brought Himself sacrifice to
God”(Hebrews: 9: 14) and thus, He Bibliography: Priest Professor
is the Mediator of a New Covenant PhD Academician Dumitru
(Hebrews: 8: 6). Our life is hidden Stăniloae, The Orthodox Dogmatic
in Christ (Colossians: 3: 3). Theology, volume 2, p. 136-153; P.
7. “Spiritual sacrifices” (I Peter: N. Trembelas, Dogmatique de
2: 5). If the sacrifice is the essence lÈglise Orthodoxe, volume 2, p.
of the liturgical cult and if the 176-206; P. L`Huillier, Les
“altar sanctifies the gift” (Matthew:” Théologies du sacrifice
23: 19), this does not mean that eucharistique à la lumiére
the Christian life is reduced to the delÈcriture Sainte et des Pères
ritual of the celebration of the anciens, in MEPREO, 61, 1968;
Eucharist. Each believer brings to Priest Constantin Galeriu, Sacrifice
altar his own spiritual sacrifice, and Redemption, in “The Voice of
which he has consecrated it the Church”, XXXII (1973), no. 1-2,
outside the altar, in the virtue of p. 3-164; Mircea Chialda, The
his priesthood. There is a report of Sacrifices of the Old Testament,
reciprocity between the liturgical Caransebes, 1941; Alexis van der
celebration and the personal Mensbrugghe, The Theology of the
consecration, between the Eucharistic Sacrifice in the Light of
priesthood of the believers from the Holy Scriptures and of the Holy
outside the altar and the Fathers, in “The Metropolitan of
priesthood of the servants at the Oltenia”, XX (1968), no. 7-8, p.
altar. Although without sin, Jesus 573-579 (translation by Paraschiv
Christ remains the model of the V. Ion).
spiritual consecration because, like
the One tempted by everything, SALVATION [Greek: sotiria,
“Only Him knows how big is the Latin: salus-utis = salvation,
weakness of our ghost and body liberation, healing]: the act in
and how powerful and cunning is which God, through the
embodiment, death and
resurrection of His Son, Jesus consists not only in the healing of

Christ, restores the man in the the human nature and in restoring
state of personal communion with it in its state of beginning, but also
Himself, giving to this one the germ in overflowing into us of the life
of an eternal and new life: “God which is in God. Like event, the
gave to us eternal life and this life salvation corresponds to
is in His Son (I John: 5: 11). redemption: fallen into the slavery
Salvation comes from God and not of the sin, adhering to the
from humans, that`s why He temptation of the enemy of God,
embodies Himself (John: 3: 13) “for the descendants of Adam have
us, the people, and for our been redeemed, and the “charter” –
salvation, as a eruption of His love the contract, or the “pact” with the
towards the man: “For God loved devil – has been destroyed by
the world so much, than He gave Jesus, taking the sin on His
His only Begotten Son that account. Therefore one speaks
everybody who believes in Him not about redemption like a plenary
to perish, but to have eternal life event in the post-Adam live. The
(John: 3: 16). The salvation was payment for the sin being death,
prepared in the Old Testament in Christ unjustly suffered death and
“many ways and in many modes” “with death on death he trampled”,
(Exodus: 3: 7-8; Isaiah: 7: 14), the delivering His descendants from
coming of Messiah-the Savior being the duty contracted with the forces
announced at the “fulness of the of the evil.
time” (Mathhew: 1: 21; Luke: 2: The salvation it is not only an
11): “Being ordered from before, in act of repairing, of restoring, or
His love, to adopt us, through only of redemption, but an
Jesus Christ, according to the good eruption of God Himself in the life
pleasure of His will” (Ephesians: 1: of the man. “The One Who loved
5). The soteriological vocabulary of us” (Romans: 8: 36), “Who did not
the New Testament comprises a spare even His Own Son, but gave
multitude of notions, parables and Him to death, for all of us” He has
narrations, which indicate the given to us everything together
diversity of aspects and sides of the with Him (Romans: 8: 32). The
salvation. All of these converge Fathers consider the salvation in
towards the central event of the terms of “pliroforia”35, of irradiation
history of the salvation: the of the plenitude of God into our
sufferance, death and resurrection life: “I do not live anymore, but
of Christ. The entire history of the Christ lives into me” (Galilean: 2:
salvation is concentrated in the 20). They do not hesitate to put the
Sacrifice of the Son: “In this is the equality mark between “soteria”
love, not for we loved God, but for and “theosis” (see DEIFICATION).
He loved us, and He sent His Son The lately theology, by letting in a
as expiation sacrifice for our sins” secondary plan the aspect of
(I John: 4: 10). The Eastern redemption and justification, it has
Fathers emphasize the fact that the concentrated its attention upon the
salvation is an act started form the
divine ‘philanthropy”, which 35
Clarification, explanation (E. l. t.`s n.).
418
ontological aspect of the salvation, glory (John: 13: 31-32): “For even
the one of deification. This doctrine he was crucified from weakness,
comprises the following elements: from the power of God He is though
a) The Oikonomia of the alive” (II Corinthians: 13: 4). It is
salvation is according to the “good therefore not only about a
pleasure of His will” (Ephesians: 1: “restoration” but about a new
5). Created through the pleasure” composition of the image, about
of God (Apocalypse: 4: 11), we have the turning back of the man to the
received the gift of the kingdom out “likeness” of God.
of the “good pleasure’ of our Father d) The humanity redeemed in
(Luke: 12: 32). The salvation is an Christ is a regenerated and deified
expression of the intimacy of God nature, a “new creation”. Together
(Romans: 5: 8), Who has not let the with the transformation of the man
sin to defeat His mercy. Some in god, it takes place also the
Fathers of the Church hint that the transfiguration of the creation. The
Embodiment of the Son would have embodiment and the creation are
happened even without the man`s inseparable in the oikonomia of
falling into the sin. God, and that`s why the Oriental
b) The salvation is tradition insists upon the cosmic
accomplished inside our nature dimension of the salvation.
and together with us, according to One of the soteriological
the patristic dictum: “What Christi doctrines which circulated in the
assumed, is what Christ healed”. middle age was the one formulated
Jesus Christ is not outside the by Anselm of Canterbury (1033-
man and does not work “in behalf 1109), which accentuates the place
of the man” from distance, but he of the “satisfaction”, or the juridical
places Himself inside the human sense of the redemption. The
nature and life. In His redeemer sinner man must “satisfy”, namely
act, everybody was crucified to make an effort not so much for
together with Him (Colossian: 2: compensating the offense brought
20), everybody dies together with by Adam to God, through the
Him and thus everybody`s life is transgression of the
hidden with Christ, in God commandment, but especially to
(Colossian: 3: 3). show the sincerity of the
c) The sacrifice of Christ has repentance and of his conversion.
brought more than expiation of the The man became incapable to
sins and the redemption: “But it is present a satisfaction worthy of
not with the mistake like it is with God. Only the man can “satisfy” in
the grace, because if through the the name of the people, but only
mistake of someone the most God is capable to bring a
people died, much more the grace “satisfaction” worthy of God. It was
of God and with His gift exceeded necessary that God-the Man to
upon many, through the grace of a commit this. Through His work,
sole man, Jesus Christ” (Romans: through His death, Jesus has
8: 15). The reconcilement and the repaired the sin of the people, and
betterment (Roman: 5: 10-18) are He has made through His love
the fruits of the victory upon death. more than was necessary. The
On the cross, Christ was in full
theory of the “satisfaction” is not the state of the sin and of death,
known in the oriental theology. into which the human kind was
placed after the falling of Adam, to
Bibliography: Priest Professor the state of grace and eternal life,
PhD Academician Dumitru gifted by God. This passing, Jesus
Stăniloae, The Orthodox Teaching Christ has done it for us in His
about Salvation and the own body. The name of Jesus (from
Conclusions which Result from It Joshua) it means the One Who
For the Christian Ministration into heals, Who liberates.
the World, in “The Orthodoxy”, Just from the beginning and in
XXIV (1972), no. 2, p. 195-212; an explicit manner, Jesus
Anca Manolache, Considerations concentrates His mission in the
upon the Body of the Lord in the salvation of the world: “For God did
Redemption Work, in “The not send His Son into the world to
Metropolitan of Banat”, XVIII judge the world, but for save the
(1968), no. 7-9, p. 402-413; world through Him (John: 3: 17).
Archimandrite Benedict Ghiuș, The Accused of entering in the house of
Deeds of the Redemption in the Zacchaeus, Jesus answers: “The
Cycle of the Embodiment, in Son of Man has come to seek and
“Theological Studies”, no. 1-2 / save the lost one” (Luke: 19: 10).
1970 and 3-4/1970;; Idem, The He is called “the Savior of the
Fact of the Redemption in the Cycle world” even by Samaritans.
of the Holy Passions, “Theological Which the sense of the salvation
Studies”, no. 9-10/1970; Idem, The is?: the bringing out from the
Fact of the Redemption in the Cycle condition of the sin and the
of the Resurrection, “Theological passing in the state of grace. This
Studies, no. 3-4/ 1971; Constantin changing has diverse forms and
Galeriu, Sacrifice and Redemption, stages. In some cases the attitude
Bucharest, 1973. of Jesus is in direct contradiction
with the practice of the Law by His
SAVOT = army (host). The term contemporaries. Let`s take the
refers to the multitude of the example of the sinner woman
angels, organized like an army rightly blamed of adultery, whom
which executes the orders of God. the Jews followed to stone her to
“Lord Savaot is “The Lord of the death, according to the Law
armies (hosts), the Emperor (Leviticus: 20: 10; Deuteronomy:
“surrounded by the angelic groups” 22: 22). Spontaneously, Jesus
(Cherubic). The Seraphims shout defends her case, without juridical
one to another: “Holy, Holy, Holy is arguments, by asking her
the Lord Savaot” (Isaiah: 6: 3). accusers: “Who is sinless among
you?” (John: 8: 7). There was no
SAVIOR, the [Greek: Soter, answer. So the sin is a human
Latin: Salvator]: “This is a thing condition common to everybody,
good and pleasant before God, our from which nobody can escape
Savior, Who wants that all people without the divine help. For they
to be saved” (I Timothy: 2: 3). The did not condemn her, neither
salvation means the passing from Jesus condemns her, but he asks
420
to the woman: “from now on do not the immortal life: “The one who will
sin anymore” (Luke: 8: 11). drink from the water that I give to
This doesn`t mean that Jesus him he will not be thirsty ever
doesn`t denounce the adultery and again, for the water which I will
that He would not be conscious give to him will become into him
about the gravity of this sin. But spring of running water towards
Jesus knows that this sin hasn`t the eternal life (John: 4: 14).
definitively closed the heart of this Jesus draws the woman`s
woman and that a coming back is attention upon His words: “If you
still possible. Jesus knows that the would have known the gift of God”
conversion of the woman is (John: 4: 10). This gift is the Holy
possible. Jesus forgives her and Ghost Himself. For highlighting
shows the solution to her: to not be this thing, Jesus shouts in the
complacent anymore into this sin. temple: “If somebody becomes
Thus, the woman understands that thirsty, let him come to Me and to
she is neither better nor worse drink. The one who believes in Me,
than the ones who were accusing like the Scripture said: rivers of
her. living water will flow out from his
In the dialogue with Nicodemus, belly. And this He said about the
a Pharisee respected by everybody, Holy Ghost Whom followed to
Jesus unveils in which consists the receive the one who believe in Him.
essence of the salvation: “the birth For the Ghost wasn`t given yet, for
from above”. This birth from above Christ wasn`t yet extolled” (John:
is a divine work of the One Who 7: 37-39).
comes from above, from heavens, The theme of the salvation as a
namely of the Ghost “Who blows gift from above and of eternal life
wherever he wants” (John: 3: 8). often comes back in the John`s
Everybody must pass through the Gospel. Especially in the dialogue
act of the birth from above: “If of Jesus with the woman from
somebody won`t be born from Samaria, whom He finds at Jacob`s
water and from Ghost, he won`t be well, in Sychar, where Jesus was
able to enter in the kingdom of resting, being tired by trip. The
heavens” (John: 3: 5). The faith is Evangelist John`s genius consists
the savior opening: “Anybody who in that that he chose to present the
believes in Him to not perish, but case of a “sinner woman” to whom
to have the eternal life” (John: 3: Jesus unveils the “Gift of God”
15-16). (John: 4: 5-42).
Jesus speaks to the Samaritan Jesus continues the dialogue
woman from the same to the same, with the Samaritan woman about
He a Jew, and she a Samaritan, the “place where we ought to
into a full personal intimacy. The worship” the Father, about the
woman heard that would come: being of God and His adoration:
“Messiah, Who is called Christ” “God is Ghost and the ones who
(John: 4: 25). IN a moment into worship Him, they must worship
which the woman search for water Him in ghost and truth” (John: 4:
to quench her thirst, Jesus speaks 24).
about the “living water” which He The personal meeting with
offers to everybody as the water of Jesus, from the same to the same,
it is decisive to the faith of the Eucharist, for “everything is the gift

woman and to her mission: many of God”: “If you would have known
Samaritans believed in Jesus due the gift of God“ (John: 4: 10).
to her word (John: 4: 39), saying: The evangelists often give
“This One truly is Christ, the example men and women who are
Savior of the world” (John: 4: 42). on the last stage of decay, at the
Jesus declares to the woman: “I am point zero of their existence. This is
Messiah, Who is called Christ, the for showing that before God nobody
One Who speaks to you” (John: 4: is lost, that the state of decay has
26). The intimacy and the fecundity something positive in the sense
of this dialogue make Jesus to that in these cases Jesus showed
compare the two interlocutors to the profoundness of His love and of
the sower and to the reaper. His forgiveness. The forgiven one,
On the general plan, we can say in such a condition, enters more
that the salvation needs one who is profoundly in the love of God. To
the sower and one who is the which compares Him the
reaper. The salvation is the fruit of forgiveness of God? In the parable
this collaboration between the two of the lack of love, the forgiveness
ones, for thus “to rejoice together is compared to the resurrection:
both the ones who sows and the “he was dead, and he has
one who reaps” (John: 4: 36). He, resurrected, lost and he has been
the Sower, has done His “work”, found” (Luke: 15: 15, 32). The
according to the expectations forgiven one is like a dead coming
announced even at His birth. The out from tomb. Any work of God it
Angel of the birth says: “Today has compared to the resurrection: “Like
been born to you a Savior, Who is the Father rises the dead and gives
Christ the Lord, in the city of them life, likewise the Son gives life
David” (Luke: 2: 11). Ana the to whom He wants” (John: 5: 21).
prophetess announces the same
fact “to the ones who were Bibliography: Sabin Verzan,
expecting the salvation in The First Epistle towards Timothy,
Jerusalem”(Luke: 2: 38). Simeon in “Theological Studies”, XL (1988),
receives the little child in his arms no. 3, chapter “The Unique
and says: “”My eyes had seen Your Mediator”, p. 82-95.
salvation which You have prepared
it before the face of all peoples” SERBIAN THEOLOGY. The
(Luke: 2: 30-31). beginning of the culture of the
He, the Sower, has planted in Serbian-Slavs churchly, as also of
this world the seed of the eternal the Bulgarian-Slavs, it is tied to the
life. In a way, our work, as translations made by the brother
necessary as the one of the sower, Cyril (Constantine) and Methodius
is that to reap: “Others worked, (863/864), who composed the old
and you have entered into their Slavonic alphabet called the
work” (John: 4: 38). That`s why glagolic (from glagolati = to speak
any participation of the Christian in the maternal language), an
in the history of the salvation it has alphabet which was simplified by
the sense of thanksgiving, of their disciples who called it Cyrillic.
422
At the end of the XII century, old the Serbian theological literature
Slavonic books are already depends on translations from
translated in Serbian-Slavonic Russian language (especially The
churchly language and circulate in Dogmatic Theology of Malarios
manuscript, as for instance, The Bulgakov), although Nikodemus
Gospel of Miroslav (1199). In 1219, Milas, bishop of Zara, writes one of
the Metropolitan Sava III Dusan the most impressive Orthodox
(1331-1355) declares the manuals of Churchly Law, and
autocephaly and the statute of Serge Troiskii edits Kormchaia
Patriarchy of the Serbian Church, Kniga of Saint Sava.
with the center at Pecs. Saint Sava In 1920 is founded the Faculty
encouraged the development of the of Theology from Belgrade, the first
written literature, he himself dean of it being Stephan
writing The Life of the Saint Simeon Dimitrievici, professor of history of
(Nemania), and Stephan Lazarevici the Serbian Church, who edits
(1389-1427) creates the school since 1926 the review “Bogoslovije”.
from Resava Monastery (Manasija). Other professors who made the
In the XIV century are known the fame of this faculty are: Alexandar
collections of biographies of saints, Dobroklonsky, Dragutin
hierarchs and princes, written by Atanasievici, Atasasie Popovici,
the Serbian monks from Hilandar Iustin Popovici (The Dogmatic of the
Monastery: Domitian, Theodosius, Orthodox Church, 3 volumes, in
and Daniel. The Phanariots` 1932, 1935 and 1938), Iordan Iilici,
domination ends in 1832, when Filaret Granich, led by Stephan
Constantinople recognizes the Dimitrievici, who represented the
archbishop of Belgrade as faculty at the Congress of Athens
Metropolitan of Serbia. During this (1936). Today, the Faculty is
period are known some names of known through the studies as
great scholars: Stephan Stratimirov professors as: Chedomir
(† 1836), who open a seminary at Drascovici, Blogoita Gardasevici,
Stemsky – Karlovtzy, a renowned Emilian Carnici, Dimitrie
cultural and churchly center; Peter Dimitrievici, Lazar Milin, and
Iovanovici, who founds the Athanasius Yevtici.
seminary of Belgrade (1836) and
prints The Psaltery and The SCHISM [Greek: shisma, Latin:
Ordinary. The one who dominated schism = separation, splitting,
the second half of the XIX century schism]: situation of canonical
was Metropolitan Mihailo (†1898), separation and of interruption of
who writes a series of historical the liturgical communion between
books, among which, The History of the chair from Rome and the one
the Serbian Church (1856). In 1879 from Constantinople caused by the
the Serbian Church gains full excommunication bulla from 16th
autonomy, and in 1920 is founded of July 1054 which the cardinal
the Serbian Patriarchate, through Humbert deposed it on the altar of
the union of the Karlovitz with Holy Sophia, in the name of Pope
Belgrade. In the year 1900 the Leon IX (dead three month before),
Seminary from Karlovitz becomes against Patriarch Michael
Academy. In this transition époque, Cerularius. At his turn, the
ecumenical patriarch the monarchy of the papacy in

excommunicates the papal West and the synodial collegiality
delegation present at in East – start being contoured and
Constantinople. Even in a strict to confront between them by now
sense the anathema from 1054 is a (see H. Alivizatos, Les deux régimes
personal excommunication which dans lÈglise unie avant le Schisme,
concerns directly the two in the volume “1054-1954, LÈglise
patriarchal chairs, though it et les Eglises”, II, p. 106-116).
affected profoundly the ulterior - The local Synod from Toledo
relations between the two great (598) accepts to introduce the
parts of the Christian Church. “Filioque” adding in the creed from
There exist many Nicaea, despite that pope Leon III is
interpretations and analyzes of the against this insertion for observing
content and of the dimension of the the discipline of the ecumenical
schism. Yves Congar (see Note sur synods. At the beginning this
le schism oriental, in the volume alteration wasn`t noticed, but later
“1054-1954). LÈglise et les will become one of the theological
Eglises”, I. p. 92-95) considers the causes of the division between
schism as a long process of West and East.
reciprocal “estrangement”. Besides, - The papal centralism,
today is better understood that in formulated by Pope Nicholas I
1054 there is only one episode in (858-867) – the one who in 863
this process of “estrangement” doesn`t recognize Photius (820-
between West and East, process 897) as patriarch – and brought to
which was put in movement and an exaggerated form by Popes
hurries up not only by theological Gregory VII Hillenbrand (1073-
or churchly events, but also by 1085), Innocent III and John XXII
political and cultural (1316-1334). Truly, the
circumstances. The true separation excommunication of Photius
take place during the period 1054- demonstrates the best the claiming
1204, but this period was preceded attitude of the popes. On the basis
and followed by numerous acts of of the letters of Nicholas I, the
dispute and moments of tension, canonists from later will elaborate
from which we note here: a Papal “Dictate” published by
- The Ecumenical Synod VII Pope Gregory VII (1073-1085) in
(451), in the 15th session (canon which is proclaimed the supremacy
28), recognizes to the Patriarchy of of the papacy upon the synods and
Constantinople, “the second upon the temporal power.
Rome”, the same privileges as to - The so-called “Photius crisis”
the Chair of Rome. At the last or “the schism of Photius” (867-
meeting, the papal legates protest 879), provoked by the penetration
against the Oriental bishops. The of the Catholic missionaries in
pope didn`t subscribe the Bulgaria, which depended on
respective canon, and thus the Constantinople. Patriarch Photius
rivalry between the “two Rome(s)” (820-891) is against the latinization
become public and official. The two of Bulgaria and react in an
“regimes” of churchly leadership – encyclical addressed to the
424
Oriental patriarchs (867), in which cardinal Humbert – assigned by

he makes a list of the Orthodox pope to answer to Leon of Ochrid,
claims against the Church of which prepared a list of the errors
Rome. To Photius, “Filioque” is not and innovations of the Latins –
a simple non-ecumenical place the “sentence of
alteration, but a doctrinal excommunication” against the
innovation which touches the patriarch, on the altar of Saint
Trinitarian dogma. Sophia Church. At his turn,
The schism begins in fact with Michael Cerularius condemns the
the decision of the Synod from act of the cardinal in the edicts of
Constantinople, from 869, which the local synod from
condemns Photius (Photius also Constantinople. After that, he
gathers himself a synod at writes to Patriarch Peter of Antioch
Constantinople in 867, which for explaining his position towards
deposes the pope and condemns Rome. To him, the rupture between
the Rome`s Church). It is true that Rome and Byzantium it has its
the council from Constantinople, origin in the Ecumenical Synod VI
from 879-880, at which participate (680) and he wonders that the
the legates of Pope John VIII, three old Oriental patriarchates
recognizes Photius as patriarch, (Alexandria, Antioch, and
condemns “Filioque” (Photius Jerusalem) maintain the
deposed Pope Nicholas I for communion with Rome, which is
supporting the “Filioque” adding, guilty of a series of dogmatic
introduced by Catholic errors.
missionaries in Bulgaria), The fourth Crusade (1202-
recognizes the equality between 1204), which aimed among other
Rome and Constantinople, Rome purposes also the replacement of
having the presbeia. Many the Oriental patriarchs and
historians insist that this synod to bishops with Occidental
be recognized as “ecumenical” for it appointees, it has contributed
contributed to the restoration of enormously to the aggravation of
the communion between West and the antipathy of the Orientals
East. Its recognition as towards Latins. With the defilement
“ecumenical” it would be of a great of the Orthodox Churches by
practical value in healing the Latins, during the Crusade, and
schism. with the installation of a Latin
In 1052 Patriarch Michael patriarch at Constantinople in
Cerularius closes the Latin 1204, the state of Schism was
Churches from Constantinople on practically consumed. Pope
the motif that they use azyme, Innocent III, which called himself
which is not a valid matter for “vicar of Christ”, did nothing for
Eucharist. In 1054, at the impeding the Latin conquerors to
invitation of Emperor Constantine commit this act of insult towards
Monomachus, the papal legates the center of the Eastern Church.
arrive at Constantinople, but the - After the occupation of the
Patriarch Cerularius refuses to Constantinople by Latins (1204-
receive them. In this situation, the 1261), the Byzantine emperors,
leader of the delegation, the from political motives, desired the
reconciliation with the Rome`s foreseen a new council of union,

Church. Emperor Michael VIII convoked by Pope Eugene IV
Paleologus (1258-1282), who (1431-1447), first at Basel, and
conquers back Constantinople in then transferred at 1th of January
1261, agrees with a “council of 1438 to Ferrara. At council
union” between Greeks and Latins. participates the ecumenical
Convoked at 4th of May 1274 by Patriarch Joseph, representatives
Pope Gregory X (1271-1276), the of the Oriental patriarchates and of
Council of Lyon (the fourth General the Eastern Churches, as also the
Synod held in Occident, the second Emperor John VIII (1422-1448)
from Lyon) enjoyed the who hopes to obtain the help of a
contribution of some great Catholic Latin Crusade against the Turks.
theologians – Albert the Great, In January 1439 the synod is
Thomas dÀquino, and transferred to Florence. “Filioque”
Bonaventura – who truly formed gives birth to a fierce dispute
the “apogee of the medieval between the Orthodox Bishop Mark
theological culture” (Pope Paul VI). of Ephesus and the Latin
The Greek delegated, for the first theologians (John of Montenegro
time at a Council in Occident, they and John of Torquemada),
accepted the dogmatic decree encouraged by the Metropolitan
“Fideli” which sustained that the Bessarion of Nicaea. At 6th of July
Holy Ghost proceeds from the 1439 is signed the decree of union
Father and from the Son as from a “Laetentur caeli”, in which the
sole principle, and not as from two Greeks accept Filioque, the
distinct principles. Despite to the purgatory, the Eucharist with
fact that Michael Paleologus († azyme and the primate of the
1286) ratified the council of Lyon, bishop of Rome. In November
and the Patriarch John XI Beccos 1439, another decree of union is
(1275-1282) is favorable to the signed by the representatives of the
reconciliation, the Greek Church Armenian Church. (One by one, the
didn`t accept the unification with Coptic Church in 1442, the Syrian
the Latins. In addition, the emperor Church in 1445 and the Chaldean
didn`t receive the helps promised Church in 1445 are forced to
by the council. Moreover, his conclude the union with Rome).
unionist religious politics is The union concluded at Ferrara
countered by an anti-Latin was short lasting. In fact, Mark of
movement led by his follower, Ephesus organizes at
Andronicus II (1282-1328). Constantinople a movement of
- Despite to the failure of the protest against the ones who
council from Lyon, the Byzantine signed the union. The “Unionists”
emperors, from political reasons, was expelled also from the other
they force the unionism. Besides, Orthodox countries. Gennady
the unionist synods and the Scholar, the fist patriarch after the
unionism in general as method of falling of the Constantinople,
reconcilement and model of union succeeded to convoke a synod
aggravated the animosity between which denounced the union from
Orient and Occident. Thus is Ferrara.
426
- The Greek-Latin polemical the infallible authority of the pope,

époque (XI—XV centuries), begun despite all the protest movement
with the controversy around the organized inside and outside the
Palamite doctrine about the council. The new dogma, put on
uncreated nature of the grace. The behalf of the principle of the
reactions of the scholastic doctrine`s “development”, wasn`t
theologians towards Palamas-ism ever perceived by the Eastern
showed evidently that the Church, especially because of its
separation between West and East repercussions upon the patristic
touched seriously the dogmatic ecclesiology.
level. It isn`t only, in the Western In 1894, Pope Leon XIII
Church, about changing the resumes the theme of the unionism
conciliar authority with the pope`s and repeats the appeal to come
authority, neither of accepting back to the Roman apostolic chair,
traditions unknown in East, but is and in November 1950, Pope Pius
about a doctrinal development XII proclaims the dogma of
which doesn`t unite the ascension of Virgin Mary to
Christendom, but divides it. heavens with the body, in the
It is true that the apostolic Constitution
interpretations of the schism, the “Munificentissimus”.
new attempts of union and The Second Council frtom
proselytism, and especially the new Vatican (October 1962 – December
dogmas from the second half of the 1965) adopts at 21th of November
XIX century, which stated the 1964 the dogmatic constitution
exclusive authority of the pope, will about the Church, “Lumen
contribute to the fixation of the Gentium”, in which is repeated the
Catholicism in some sort of doctrine of the Vatican Council I,
confessional system which the formulated in “Pastor aeternus”,
Orient doesn`t “perceive”. O series about the supremacy of the Roman
of popes force the unionism (to pontiff, the successor of Peter, the
which already fell victims the visible head of the entire Church
Orthodox from Ukraine and the no. 18 and 25) and the decree
one from Transylvania in 1700): abouit ecumenism, “Unitas
Pius IX in the encyclical “Litterae Redintegration”, which declares
ad Orientales” (1848), Leon XIII, in that the only true Church is the
“Praeclara Gratulationis” (1894, Roman-Catholic one, the other
Pius XI in “Rerum Orientalis” Churches and ecclesial
(1928) and “Lux Veritas” (1931). In communities separated from the
December 1854, Pius IX, the one apostolic chair from Rome being
who will publish in 1864 the situated on diverse lateral
“Syllabus”, proclaims without concentric circles.
consulting a synod, the bulla In January 1964, Pope Paul VI
“Ineffabilis”, about the dogma of visits Jerusalem, where he meets
the pure conception of Virgin Mary. the Ecumenical Patriarch
The same pope convokes the first Athenagoras I. In the autumn of
syno0d from Vatican (1869-1870), the same year, the pan-Orthodox
which promulgated the dogma of conference from Rhodes decides to
the universal jurisdiction and of begin the necessary preparations
for reopening the theological Renaissance, Oxford, Blackwell,

dialogue “on an equal footing” with 1966; Y. Congar, 1274-1974:
the Roman Church. Structures ecclésiale et conciles
In the eve of the conclusion of dans la relation entre Orient et
the Vatican Council II, at 7th of Occident, in “Revuer de Droit
December 1965, Pope Paul VI, in Canonique” XXV (1975), March-
the Saint Peter Cathedral from December, p. 168-198; Vlassios
Rome, and Patriarch Athenagoras, Pheidas, Présupposées
in the Patriarchal Cathedral from foundamentaux pour un dialogue
Istanbul, remove in the same time théologique official entre lÈglise
the anathema which lasted for nine orthodoxe et lÈglise catholique
centuries between the two romaine, in “P.O.C.”, XXVI (1976),
Churches. The two chiefs of the p. 220-229; Paul Gautier, Un
Church realize though that “this second traité contres lke Latins
gesture of justice and reciprocal attribute à Théophylacte de
forgiveness isn`t enough to put an Bulgarie, in “The Theology”, 48
end to the differences, the old ones (1977), no. 2-3, p. 546-562; Pierre
and the more recent ones, between L`Huillier, Les diverses modes de
the Roman-Catholic Church and reception des catholioques-romaines
the Orthodox Church” (About the dans lÒrthodoxie, in “Le Messager
canonical sense of the schism, see Orthodoxe”, 1979, no. 82, p. 15-23;
HERESIES). T. M. Popescu, The Genesis and the
Evoluution of the Schism, in “The
Bibliography: Martin Jugie, Le Orthodoxy”, VI (1954), no. 2-3, p.
schism byzantine, apercu historique 163-217; the articles published in
et doctrinal, Paris, 1941; François “The Orthodoxy” Review, VI (1954),
Dvornik, Le schism de Photius: no. 2-3; M. Șesan, Photius the
histoire et legend, Editions du Cerf, Patriarch and Rome, in “The
Paris, 1950; Idem, Photian and Metropolitan of Transylvania”, V
Byzantine Ecclesiastical Studies, (1960), no. 7-8, p. 535-559; M.
London (Variorum Reprints), 1974; Șesan, I Rămureanu, T. Bodogae,
Steven Runciman, The Eastern iThe Universal Churchly History
Schism: A Study of the Papacy and volume I. Bucharest, 1975, p. 411-
the Eastern Churches during the XI- 429; T. M. Popescu, The Encyclical
th and XII-th Centuries, Oxford, of Patriarch Photius towards the
Clarenton Press, 1956; Idem, A Oriental patriarchs (867), in
History of the Crusades, volume 2- “Theological Studies”, 1930, no. 2,
3, University Press, Cambridge, p. 56-76; Idem, The
1954-1955; Henri Grégoire, “The Excommunication Sentence from
Byzantine Church”, in the volume 16th of July 1054, in “Theological
“Byzantium: An Introduction to Studies”, 1931, no. 1, p. 49-68; O.
East Roman Civilization”, edited by Clément, Byzance et le concile de
N. Baynes and H. Moss, Oxford, Lyon, in "Unité Chrétienne”, 1975,
1961, p. 86-135; Deno John no. 37, p. 59-74; Constantin Rus,
Geanokoplos, Byzantine East and The Schism and Its Consequences
Latin West: Two Worlds of to the Unity of the Church, in
Christendom in Middle Ages and
428
“Theological Studies”, no. 9- place of bad, death in the place of

10/1985, p. 724-736. life (Matthew: 12: 32). The shouting
to heavens sins are those ones
SIN: The most usual against life and family in human
interpretation of the sin, in the communities, through physical and
Orthodox ascesis, it is that which moral suppression of the fellow
compares it with the “disease human being, through economical
which attracts death” of the soul. and political oppression and social
That`s why also the salvation is injustice, through exploiting the
understood as healing-restoration ones who work and by doing
of the person in its totality. injustice to them. These are: the
Besides, one of the activities of man killing, perverting the nature
Jesus Christ was that of healer, or the sodomy, the incest (the sin
activity which is inseparable from which doesn`t deserve to be named
the forgiveness of the sins. For “do – I Corinthians: 5; 1), the
not need doctor the healthy ones, oppression of the widows, of the
but the sick ones” (Matthew: 9: 12. orphans and of the poor ones, the
The sin is, then, understood as retaining of the payment of the
“slavery”: “Rightly, rightly I say to workers, the lack of honoring of the
you, anyone who commits a sin he parents.
is slave” (John: 8: 34). The sins is
perceived also as shame for the SIN – Adam`s [ancestral or
own person, as degradation of the original – (Latin: peccatum
human dignity: “We all have originale, originatum)]: the act of
committed sin and are deprived of rupture of the communion from the
the glory of God” (Romans: 3: 23). beginning, between man and God,
Through sin the man creates an and the consequence of this act. It
environment of which he cannot get is known by biblical revelation from
rid: “The sins of some people are the Book of Genesis, chapter 3, as
evident, going before them to an event of confrontation and
judgment, but of others though disobedience of Adam towards God,
come behind them” (I Timothy: 5: fact that affected the state of the
24). entire human kind and to which
The sins can be: towards death contributed several factors: the
or heavy, namely committed and snake or the tempter, the symbol of
actualized with so much gravity, so the lie and of the envy (Wisdom of
that the repentance and the Solomon: 2: 24), identified with the
betterment are impossible; for devil or satan (Apocalypse: 12: 9);
these sins, even the prayer of a the tree of the knowledge of good
saint won`t be heard; and light, and evil, namely the knowledge of
which don`t lead to death (I John: God through and from the concrete
5: 16-17), which suppose the realities of the world, knowledge
consent to evilness, but not its which will be perverted; Eva, or
actualization. The sins against the Adam`s woman, who is together-
Holy Ghost are those ones which responsible in the disobedience act
explicitly raise themselves up through devil`s temptation
against the truth and the holiness (Proverbs: 7: 1-27).
of God, putting the good in the
From the biblical reference of followed by the sensitive

the Genesis comes out the fact that perversion, namely by the egotist
the evil doesn`t come from God and affection towards the exterior
neither existed from the beginning. world. The soul cedes to body`s
The sin doesn`t begin its existence voluptuousness, which becomes
together with the man, but with congenital to the man who entered
Lucifer and his evil angels, which in the order of a life of pleasure
in the biblical symbolism is sensations. The sin isn`t only an
represented by the snake act of rupture of the communion
(Apocalypse: 12: 5). The evil is with God, of disorder of the body-
before the man and outside him, soul unity, but also a distortion of
but is committed through the the man`s relation with the
man`s will. Despite all these, the creation. The perverted interiority
sin is not an ontological principle reflects upon the exteriority of his
as in the Manichean dualism, life. The man closes himself in the
which sustains that the man chaos the creation, of whose
encountered at the beginning a natural elements keep him in
decayed spiritual world. The sin is captivity: “Because also the
initiated by the man`s will under creature was submitted to
the devil`s temptation, but isn`t nothingness – not by its will, but
congenital to the man. due to that one who submitted it –
In connection with the causes, with hope, for the creature itself
the consequences and the mode of will be saved from the slavery of
transmission of the sin, numerous the nothingness, for enjoying the
doctrines, conception and liberty of the glory of the sons of
speculations have been emitted. God” (Romans: 8: 20-21).
According to Apostle Paul, in In the symbolic language from
the classical text from Romans: 5: the biblical reference, the state of
12-21, the Adam`s sin is an act of the sin is expressed in shame
disobedience, an man`s abuse of towards the physical nakedness
liberty towards God, which attracts (Genesis: 3: 7) and in fear at
the damnation of death. At the encountering God (Genesis: 3: 10).
origin of the sin stays the man`s The man has the conscience of the
unnatural desire of being “like life`s meaningless and the
God”, as the snake convinces them: nothingness` sensation. The
“But God knows that in the day in interdiction of tasting from the tree
which you will eat from it your eyes of life and the exclusion from
will be opened and you will be like Paradise (Genesis: 3: 22-24) it
God, knowing the good and the means that the man has lost the
bad” (Genesis: 3: 5). The sin starts state of grace so that the
from this denial, full of pride, of the participation to the divine life is
transcendence of God, of the excluded. The Church`s Fathers
difference between Him and man, will say that the man has lost the
by diverting the spirit from the likeness, whilst the image has been
contemplation of the Logos and by darkened and sickened. The
falling into idolatry. This denial of disintegration between “image” and
the transcendence of God is “likeness” can be explained thus:
430
the grace of the image was what it means that each individual
sufficient to the man for knowing is marked by the mistake of the
God; but the image did not follow human kind`s ancestors. Everyone
its normal course, namely it did is guilty of the Adam`s mistake,
not raise itself to the order of a because, though the mistake was
supernatural life, towards likeness. of Adam, in the Adam`s nature all
The sin hasn`t destroyed the image people committed sin, who received
in what the image has as its own; this nature through the birth
but the man`s intelligence and according to the nature from the
liberty are so badly wounded, than first pair of people. Therefore the
the man cannot pass anymore from state of sin is transmitted to our
an order to the other one. The man nature by collaborating into
doesn`t remain, according to his Adam`s will and act. Saint Cyprian,
own will, in the natural ones, but speaking about children`s baptism
he falls into the unnatural ones. (Letter 59), he calls the original sin
The punishment consists in that as “foreign sin”, which is received
that the man moves himself into a by transmission. Potentially, all the
state which suspends his access to bodies are comprised in Adam, the
the supernatural life. Because the parent and the root of everybody;
immortality was depending on that`s why Adam`s disobedience
tasting from the “tree of life”, after becomes through this ontological
the sin the body will decompose solidarity, the human kind`s
itself, following the destiny of each disobedience. In addition, all the
biological being. Despite to the fact souls are created by God in a
that the man is deprived of the creator and unmediated mode. The
communion with God, losing the body comes to existence from the
sanctifying grace, he is though sexual love, in which the
responsible for his life – proof being voluptuousness is the main mobile:
the “righteous ones” from the Old “In sin my mother gave birth to me”
Testament – and he has the (Psalm: 50).
conscience that he is the subject of In what regards the way of
a redemption plan in which is transmission, some people sustain
engaged God Himself: “Enmity I that the human nature is not
will put between you and woman, affected by sin (Carpocratians,
between your seed and her seed; Albigenses, Anabaptists, etc.);
this one will crash your head, and others are teaching that only the
you will pierce her heel” (Genesis: children born from Christians
3: 15). don`t have sin (Calvin, Ducer,
Through the disobedience of a Beza); others confound the sin`s
man, we all have become “sinners” origin with its effects, by saying
(Romans: 5: 19), namely, after that the sin consists in ignoring the
John Chrysostom`s explanation, truth and in inclining the will
“condemned to punishments and towards sin (Spangenberg and
death” (Homily 10 to Romans, Illiyricus); finally, others sustain
chapters 2 and 3; G.P. 60, 477). that the sin is the essence of the
According to Paul`s expression, human being itself. Pelagius
until Christ all the people are “the sustains that the sin is transmitted
sons of anger” (Ephesians: 2: 3), through imitation and association.
The practice of baptizing the

children is based on the teaching SOTERIA (see SALVATION)
that the sin, though was foreigner (May be within te missing texts) (E.
to human`s nature, once it has l. t.`s n.)
sneaked into our nature through
the falling of the first man, each SOTERIOLOGY [Greek: O Soter
individual receives it within himself = the Savior]: The Christian
through birth. doctrine about salvation (see
“96.1. With this word is untied SALVATION). The affirmation “for
also the question asked to us by us, the people, and for our
heretics: Which one of two? Adam salvation” it is explained as so: on
was created perfect or imperfect? If one hand, all the people know that
he was created imperfect, how can they are lost without God and that
be imperfect something created by they need salvation, and on the
the perfect God and especially the other hand, that God initiates the
man? If he was created perfect, salvation. God is the One Who
how comes that he transgressed sends His Son, Jesus Christ, to
the commandments? 2. Let those save the ones who welcome Him.
ones hear from us that Adam was The salvation is the restoration of
not perfect in what regards his the fallen man in his rights of son
structure, but able to impropriate of God, his bringing out from hell
the virtue. For there is a difference and his placing in the Kingdom of
between being able of virtue and God.
possessing the virtue. God, though, With His embodiment, Jesus
wants us to be saved on the represents the definitive reality of
ground of or own decision. So is the messianic promises made to
the soul`s nature: to move itself the people Israel: “As I promised to
from its own initiative” (Clement your ancestors…” The Apostles
the Alexandrine, Stromata VI, preach: “We announce to you that
chapter XII, 96. 1). the promise made to the ancestors,
God has now fulfilled it for us, to
Bibliography: Hristu their children” (Acts: 13: 32-33).
Andrutsos, The Dogmatic, The embodiment shows also that
translation by Priest Professor PhD the Law, even is observed, isn`t a
Academician Dumitru Stăniloae, means of salvation. The salvation
Sibiu, 1930, p. 158-178; John comes from God. The salvation is a
Meyendorff, Byzantine Theology, gift.
cited edition, p. 143-150; Paul The embodiment of the Son of
Evdokimov, LÒrthodoxie, cited God and the salvation of the man
edition, p. 88-92; Saint Cyril of are inseparable. By taking our
Jerusalem, The Catechesis II, 1-20, humanity, the Son made to Himself
translation by D. Fecioru, edition a direct way towards people,
from 1943, p. 65-85; Vasile reestablishing thus the community
Răducă, Le chute et la with God. The cause of the
rest5auration de l`homme selon St. embodiment, which is an act of
Grégoire of Nysse, Imprimérie mercy and of humbleness, is the
Saint-Paul, Freiburg, 1985. love of God for the lost ones. He
432
came to seek and to save the lost Him. In the act of the salvation the
ones (Luke: 19: 10). Truly, He loves greatest commandment is: “Love
the sick ones, the poor ones, and God, love your neighbor as on
the oppressed ones. To the poor yourself (Matthew: 22: 36-40;
ones He says: “Blessed are the poor Luke: 10: 25-28; Romans: 7: 1-6;
in spirit for theirs is the Kingdom 13: 8-10; Galatians: 5: 1-5). How?
of Heavens”. He assures the sinful What`s impossible to men, is
ones: “I haven’t` come to call the possible to God (Luke: 18: 26-27).
righteous ones. I have come to call In the Passion – the sufferance,
the sinful ones.” the crucifixion, and death of Jesus
What shall I do to inherit the Christ – there is comprised the
eternal life? (Luke: 10: 25). The fundamental drama of the
salvation it is the man`s action or humanity. Recapitulated in the
the action of God? Jesus places Person of Christ, our humanity
Himself always on the plan of the walks with Him the road of the
mercy and of the love, and not on cross. All of us suffered together
the one of the legalist justice. The with Him. He took upon Himself
salvation is a gift from God, for everybody`s sins, the sin of the
which it is due to Him gratefulness world, which He erased and
and thanksgiving. But this gift defeated in His crucified body. The
cannot be realized without the Jews were waiting for a savior-
answer, the liberty and the king, Messiah, promised by
collaboration of the man. In the prophets and by their holy books
parable of the two sons, the Father (Tora), which to restore the people
respects the liberty of the son, and Israel in his historical rights. But
that`s why He couldn`t hold him Jesus refers Himself to the whole
back (Luke: 15: 12). The Father humanity, to its capital problem:
waits for, rejoices of the return of the sin; and He wants to introduce
the departed son, to whom he gives into the world the Kingdom of God.
generously back the place as son. Jesus comes thus to realize “the
The salvation implies the actual whole righteousness”, namely the
presence of Jesus and the actual oikonomia of the salvation of the
obedience of the man, like in the world, and not that one of the
case of Zacchaeus from Jericho survival of a people, in all its
(Luke: 19: 10). The main aspect is extension, as He declares in the
the changing of the life, of the moment of the Baptism and of the
report with God (the older son calls Anointment with the Holy Ghost
his brother “your son”, but the (Matthew: 3; 15). The way of Jesus
Father calls him “your brother”) is the way of the fight with the sin
and of the report with the in our behalf, through the
neighbor. Zacchaeus decides to sufferance in body on the cross
repair the injustices committed: and through descending to hell.
“Half of my wealth I will share it to His disciples are called to imitate
the poor ones, and if I did wrong to Him; to bear the cross (Luke: 9:
somebody, I will give back to him 23). He didn`t see His messianic
fourfold” (Luke: 19: 8). work fulfilled but in the moment of
Who can be saved? - All the the sufferance on the cross, when
ones who accept Jesus and follow he shouted: “All is fulfilled now”
(John: 19: 28). Many were is an ascension is stages,

expecting a glorious king without surpassing the “traps” which
the experience of the cross and of impede us to know God. Simeon
the sufferance. That`s why, the the New Theologian (949-1022) and
cross of Jesus becomes a scandal his disciple, Nikita Stithatos, they
to the Jews, insanity to Greeks and see in the obscurity of the spirit
Gentiles (I Corinthians: 1; 23). Paul and in the insensibility towards
says that just in this stays the God a shadow of the sin, and
mystery of the embodied Son of that`s why the believer must regain
God. Without cross and consciously the feeling of the
resurrection, the Christians` faith presence of the grace, under the
would be in vain (I Corinthians; 15: form of light and joy. To Nicodemus
14, 17). the Hagiorite (1748-1809), the
Christian is engaged in an “unseen
Bibliography: N. Chiţescu, The war” (άόρατος Πόλεμος), with the
Redemption in the Writings of the purpose of mastering his own
Holy Fathers, Bucharest, 1937. ethics, through discernment and
tranquility. All the great ascetics
Soul (may be within the missing consider the “life into Christ” as an
texts) (E. l. t.`s n.) actualization of the grace of the
Baptism, as a continuous impulse
SPIRITUAL - SPIRITUALITY towards God through the power of
[Latin: spiritualis, spiritualitas]: the the Holy Ghost. To them, the
conscious feeling or experiencing of spirituality mustn`t be confounded
the grace of God, which is with the monastic mystique, for it
manifested in a way of knowledge is an experiencing of each
and of life, in which the spirit Christian.
regains – or is reconsidered in – its The fathers who occupied
liberty and nobility. It is the themselves with the doctrine of the
existential process towards spirituality, they speak about stairs
deification, towards personal of the spiritual life or of the
repossession of the Holy Ghost, progress towards sanctification,
through the “unseen fights”, for some kind of order in existence,
gaining the sensibility towards which are connected one to
God. The great spiritual fathers see another. These are:
this process under diverse aspects. 1) The cleaning of the passions
To Evagrius Pontius (346-399), the and gaining the virtues. The
object of the spiritual effort is the passions are only an expression of
contemplation of God through the egotism, because they show the
prayer, because the war of the incapacity of the will to detach
demons is to impede us of knowing itself from affections and the lack
the truth. To Gregory of Nyssa (ca. of humbleness, and also an
331 – ca. 395), the spirituality expression of the irrationality,
presupposes a continuous progress because it changes the sense (the
(epektasis) in the infinite rationality0 of the things, by using
community with God. To John them contrary to their nature. The
Climacus († 680), the spiritual life opening towards God is possible
434
only if the will liberates itself from Bibliography: Nicolae V.

these passionate relations. The Stănescu, Theology and Life to
passions weakened the spirit, and Saint Gregory of Nazianzus, in “The
that`s why only the dispassion Metropolitan of Oltenia”, XIV
regenerates the force of the spirit (1962), no. 1-2, p. 3-12ș I Zăgrean,
and creates to the liberty the The Moral Personality According to
impulse towards virtues. the Christian Teaching, in “The
2) The contemplation of the Metropolitan of Transylvania”, II
divine “rationalities” of the things, (1957), no. 3-4, p. 230-241; N.
or the concentration of the sight of Corneanu, The Ladder and Its
the spirit towards God, rationalities Stairs in the Spiritual Life, in “The
which have been working since the Metropolitan of Moldavia and
creation. The stopping of the Suceava”, XXXIV (1958), no. 5-6, p.
passionate imagination which was 453-459; Constantin Pavel, The
limiting the knowledge to the pure Theological Aspect of the Human
material structure of the world and Solidarity, in “The Orthodoxy”, XIV
of the body, it already means a (1967), no. 2, p. 182-190; Priest
progress. Through contemplation, Professor PhD Academician
namely through the penetration of Dumitru Stăniloae, The
the spirit beyond the material Signification of the Godlike Light in
surface of the world, the presence the Spirituality and in the Cult of
of God becomes more evident and the Orthodox Church, in “The
more active. Orthodoxy” XXVIII (1967), no. 3-4,
3) The unmediated union or the p. 433-446; Dan Ilie Ciobotea36,
immediate experiencing of God, the Réflection et vie chrétiennes
ultimate stage of the deification, in aujourd`hui. Essai sur le rapport
which God is more active than the entre la théologie et la spiritualité,
human subject. It is the superior Strassbourg, 1979.
state in the knowledge of God, He
being “the Unique and the Ultimate SUPPER – the evening meal.
rationality” of the existence. The last meal of Christ, together
“To us all the life is holyday, for with the Apostles, in Jerusalem,
we are convinced that God is next when He institutes the Mystery of
to us always and anywhere. We the Eucharist (Luke: 22, 19-20). In
work the land, praising God; we the memory of the Supper the
travel on sea, raising praises to Church celebrates the Eucharist
God; and we live also the other each Sunday, Mystery at which the
living with the thought to God. The Christians are imparted with the
gnostic is in the closest friendship “bread of life” towards the
with God, for the gnostic is, in all forgiveness of the sins and towards
the circumstances of his life, in the the eternal life (John: 6: 54).
same time, both saint and glad; he
is saint for his coming back to SYNAGOGUE = place of
godhead; it is glad for the thought assembly for Jews, for cult in the
to the good things which God gave day of Sabbath (day of resting and
to us” (Clement the Alexandrine
Stromata 7, chapter Vii, 35, 6-7).
36
Is about today`s His Beatitude Patriarch
Daniel of the Romanian Orthodox Church.
holyday). Unlike the synagogue, proud ones, and to the humble

which exists in each city, the ones He gives them grace” (I Peter:
Temple is only at Jerusalem, for all 5: 5).
the Jews. Jesus entered and The principle which puts the
taught in synagogue and in the synergy in movement is the godlike
Temple (John: 18: 20). The Temple grace, which is not a merit, but is
from Jerusalem was built by King given as a gift. But the Holy Ghost
Solomon (I Kings: 6: 2) for doesn`t forcedly conquer the
replacing the tent, which was inclination of the man`s will. “For
serving as altar and on which the the Ghost doesn`t give birth to an
people carried during Exodus, in inclination of the will, unwillingly,
which was held the Ark of the but he shapes a willing one to the
Alliance (the Ark of the Covenant) deification” (Maxim the Confessor,
with the Tables of the Law. Answers towards Thalassius, 6,
The Romanian Philokalia, III, p.
SYNAXARIA (may be within the 32). On the opposite, the synergy
missing texts) (E. l. t.`s n.) presupposes the exercising of the
personal will and the power of
SYNERGY [Greek: synergeia = deciding by ourselves, but he only
collaboration]: the answer of the give to us the freedom, for not
believer to the calling from the Holy being us forcedly and unwillingly
Ghost, the free and mysterious by the devil. That`s why, after
cooperation between the grace of baptism, it falls to us, either to
God and the man`s will. The insist willingly in the
salvation is a synergetic act” “For commandments of Christ, our
no profit comes from the work of Lord, into Who was have been
the man, without the influence baptized, and to walk on the way of
from above. But neither the the ones ordered by Him, or to
influence from above comes over deviate from this straight way,
the one who doesn`t receive it turning us back through evil deeds
freely. We need both of them: the to our adversary and enemy, the
godlike work and the human one” devil” (Simeon the New Theologian,
(Peter Damascene, Spiritual The 225 Heads, 89, in The
teachings, I, in The Romanian Romanian Philokalia, volume VI, p.
Philokalia, volume V, p. 141), as of 92).
a pair of wings. Great Fathers of the spirituality
On one hand, God is free in His highlighted that, in fact, the
relation with the man; his grace collaboration with the Holy Ghost
isn`t submitted to the relation, and isn`t a simple ethics, but a total
cannot become the possession of attachment to God, the
the man; on the other hand, the unmediated participation to the
will of the natural power of the divine life, the putting on of the
man, isn`t capable through itself to image of the Christ: “The one who
achieve the grace, but it has in hasn`t put up the image of our
itself the aspiration towards God Lord Jesus Christ, of the heavenly
capable of cooperating with the Man and God, on top of the
grace. “God stays against to the rational and mental man, with
436
good sense and into knowledge, he the justice. Also, Jesus didn`t allow
still is only blood and flesh. He to be said that God hasn`t
can`t receive the feeling of the compassion on men. God love the
spiritual glory through word people like His own children: “I
(rationality), as also the blind from loved them with parental love, with
birth can`t know only through limitless love. I was to them like
word (rationality) the sunlight” One Who removes the yoke from
(Simeon the New Theologian, The their necks; I bow towards them
225 Heads, 53, in The Romanian and fed them” (Hosea: 11: 4).
Philokalia, volume VI, p. 31). “Neither our free will can work
On historical plan there exists without the (fore)science of God,
the apostolic model which but nor the (fore)science of God can
demonstrates that a new world is force us to become better, if we
possible through the synergy don`t collaborate to the good. But
between the Holy Ghost and the neither our free will lacked of the
people who believe. Everything is (fore) science of God and of the
done here through the capacity to use properly the liberty
collaboration between Apostles and can`t make somebody worthy of
the power of the Holy Ghost (I honor or damnation; but, never the
Thessalonians: 1: 5). The Apostles less, neither the power of God to
speak about “us the Holy Ghost” dispose alone can`t make the man
(Acts: 5: 32); they make decisions “honorable vessel” or
following to the Holy Ghost: “It “dishonorable” if doe4sn`t have, to
seemed to the Holy Ghost and to say so, as ground for pronouncing
us” (Acts: 15: 28; 16: 4). Peter, in the decision, our moral decision,
behalf of the Apostles, confirms which inclines either towards evil,
that the Holy Ghost work together or towards good” (Origen, The
with them. Paul and Timothy are Philokalia, XXI, 23, Romanian
stopped by the Holy Ghost to translation, p. 442).
preach in Asia. The Ghost of Jesus
didn`t let them go to Bithynia, but Bibliography: Syméon le
He calls them to work in Nouveau Théologien, Traités
Macedonia (Acts: 16: 7). The Ghost théologiques et étiques, tome II,
says to Philipp to come close to the translation and notes by Jean
Ethiopian (Acts: 8: 29). The Darrouzés Les Editions du Cerf,
successors of the Apostles are Paris, 1967; Etique X, p. 271-327;
“descendants of ours and of the Ion Bria, The Synery in the
Holy Ghost” (I Thessalonians; 1: 6). Orthodox Theology, in “The
But the most impressive fact is Orthodoxy”, VIII (1956), no. 1, p.
the way of living of the apostolic 29-43.
communities. All the Christians
from Jerusalem form a single SYNOD – SYNODALITY [Greek:
heart, a single soul. It is like a new sinodos, Latin: concilium, sinod]:
human existence, a brotherly one, the assembly of the bishops of e
at social scale, for they don`t local Church (local synod), or of the
occupy themselves only with bishops of the universal Church
preaching the word and prayer, but (ecumenical synod) which has the
also by serving the poor ones and authority of making decisions
regarding the teaching, the moral, through which the synods of the
the discipline and the mission of first Christian millennium received
the Church. Some canonists issued an ecumenical character, these
the opinion that the ecumenical ones show that in some cases the
synod isn`t an institution which synods pretended absolute
regards the nature of the Church authority even before the
and therefore hasn`t a permanent acceptance of the Church, and in
and mandatory character. other cases, only after the
In fact, the report between the reception by the universal Church
Church and the ecumenical synod the decisions of the synod become
is restricted to some essential norms for faith.
issues, as would be: whether the In general, the ecumenical
synod is an institution which has synods interpreted themselves as
canonical authority in itself, and so the legit voice of the Church,
its dogmatic decisions are valid per without their formal reception by
se; in this case the reception is the Church, and that`s why who
only an act in which the Church didn`t accepted the decisions of a
assimilates, interprets and synod wasn`t considered Orthodox.
develops the synodial decisions. If Some Catholic historians (De Vries)
the synod is dependent o the sustain that it wouldn`t be possible
acceptance of the Church, then its to demonstrate that an ecumenical
decisions will become valid after synod was corrected by the Church
being verified by the Church, or by another synod, and that`s
because the infallibility of the why the Catholic theology sustains
synod depends on the infallibility of that a synod is ecumenical even
the Church, and not vice-versa. before being accepted by the
Related to these problems, today is Church and in this sense was
made a difference, sometimes too quoted as example the ecumenical
sharp, between the Greek theology Synod IV from Chalcedon (451).
(P. Trembelas), which would Also, some theologians exaggerated
recognize the authority of the the not-permanent and the not-
ecumenical synods and of the mandatory character of the
dogmatic decisions in themselves, ecumenical synods, character
and the so-called Slavophile which has been highlighted lately
theology (S. Bulgakov, N. by some Orthodox canonists (L.
Afanasieff), which, under the Stan). From here was drawn the
influence of A. Homiacov, it would conclusion by the Roman-Catholic
have exaggerated the importance of theologians that the doctrine of the
the reception of the synod by the Church didn`t depend on
Church. Some people sustain, for theologians that the doctrine of the
the modern Greek theology, that Church didn`t depend on synods,
the authority of a council wouldn`t that the synod is only one of the
depend on the reception of the modalities through which the
Church, for the synod represents Church expresses itself, this one
an office of teaching, a magisterium being able to exist without synods.
which possesses “charisma Even through from a historical
veritatis”. By analyzing the process point of view this opinion could be
438
accepted, though in the faith of the the synod exercise this charisma in
Church the ecumenical the accord with the conscience of the
ecumenical synod wasn`t a simple Church. In this sense, one can
institution taken from the lay observe a convergence between
authorities, and which wouldn`t synod and Church, in the sense of
have corresponded to its being a conditioning of the authority and
itself. The Church worked in a of the synodial decisions on the
synodial manner from the infallibility and on the consensus of
beginning and this fact the Church.
corresponds to the beings itself of On one hand, the authority of
the Church as communion of faith. teaching into the Church has been
In this sense, the synod is not only received by the bishop from Christ,
an expression of the Church, but through the act of ordination. The
an institution which corresponds function of teaching, so the power
to the Church`s structure, of of making doctrinal decisions, have
conciliar organism. On the other a sacramental origin. Of course the
hand, the universal Church has a episcopate exercises this
synodial structure, namely it is ministration in a collegial manner.
constituted as a communion of Like the unity of the body consists
local communities. The place of the in the unity of its limbs – for the
synod in the structure of the specific function of a limb is in the
Church becomes evident only if it same time the function of the
is had in mind the sacramental entire body -, in the same way the
basis of the principle of the unity of the congregational Church
synodality. If the synod is stays in the communion of faith
considered only from a canonical and in the sacramental
point of view, then one can speak communion of the local Churches.
about the not-permanent and not- Thus the ecumenical synod has the
mandatory character of it. But the power and the right of formulating
synod must be considered in with authority the faith of the
connection with the sacramental Church and it represents an
character of the Church and that`s expression not only of the
why it must be considered as an sacramental nature of the
authentic and permanent episcopate, but also of the
institution of the Church. The episcopal and ecclesial collegiality.
synodial structure of the Church it On the other hand, the
is observed especially in the act of ecumenical synod isn`t an outside
episcopal ordination, when the new the Church authority, but it
bishop does the confession of faith constitutes the Church`s voice, and
before a congregation of bishops therefore decides “ex consensus
and he is consecrated in office by ecclesiae”. In synod the bishop
many bishops who share represents not only Christ, but also
themselves from the same chalice. his local Church, or, in other
The ecumenical synods have words, he represents Christ on the
authority in matter of faith and measure in which he remains
this comes from the fact that the faithful to His mysterious body,
bishopric possesses the authority manifested in the local Church to
to teach aspects of doctrine, and
which he is sent to serve as the apostolic Tradition, like this

apostles` “descendant”. one is preserved by the conscience
The ecumenical synod is a of the Church, and like it was
moment of affirmation of Church`s expressed by the anterior
universality, of its unity in ecumenical synods. An ecumenical
diversity. The congregational spirit synod, before deciding upon the
of the synod comes from the fact doctrinal matters put in
that each local Church confirms discussion, confirms the decisions
the universal unity in its diverse of the anterior synods, placing
manner of interpretation and itself in this way in continuity with
experience. The synod constitutes those ones.
also a confrontation of all the ways An ecumenical synod was not a
of expressing the revelation, with simple repeating of the anterior
the purpose of establishing the synods, but also a development of
unitary character of this one. And them. An ecumenical synod
for this motif the synod needs that doesn`t change the definitions of
its decisions to be perceived by the the old synods, but it brings
entire body of the Church. something new, something that
Through perceiving it is betters these definitions. Moreover,
understood the process through the anterior synods can be
which the body of the understood in a new sense, in a
congregational Church ascertains new light, through the decisions of
that the ecumenical synod has the new synod. For instance, the
confessed the faith transmitted by Christological formula of the synod
the Apostles. In fact, the Church is IV is better understood if one takes
consulted both before holding the in account the decisions
synod, and during the synod, and concerning the Christological
the synodial bishops signed the dogma of the synods V and VI.
synod`s decisions with the Thus, en ecumenical synod
conscience that these decisions brings also a new understanding of
express the faith of the Church the anterior synods, with which it
from always and from everywhere. is in continuity of faith.
The decisions of the ecumenical In connection with the
synods need the perceiving of the possibility of a new ecumenical
entire Church, for the object of the synod, some Orthodox theologians
doctrinal definitions preoccupies (John Meyendorff) opinion that it
the entire conscience of the should be avoided the use of the
Church, being about its confession word “ecumenical” with its past
of faith. sense. One must come back to the
In a concrete manner, the ecclesiological sense of the term,
criterion of perceiving a synod as according to which the Orthodox
ecumenical was the new synod`s Church can express the true faith
continuity with the anterior `s in a synod without being necessary
continuity with the anterior the express participation of the
synods. Namely the Church Western Church at this synod.
ascertained that the decisions of According to the opinion of this
the new synod are in accord with theologians, today the thesis that
440
an ecumenical synod possesses an formulates it. The problem of the

automatic legal infallibility cannot ecumenical synods is therefore the
be sustained anymore, because ones of the content of the revealed
there aren`t criteria which to and expressed in the dogmas truth.
automatically assure the The known point of view of the
infallibility of the synods. The Roman-Catholic theology is that
ecumenicity of the synods was for the approval of a synod by the pope
a long time understood in a constitutes the decisive criterion of
geographical sense, namely it was the ecumenicity of that synod. If
dependent on representing all the the pope doesn`t accept it, the
Churches from the entire Roman synod is not ecumenical.
“empire” within the synod.
According to this conception, a Bibliography: Panagiotis N.
synod was considered “ecumenical” Trembelas, Dogmatique de lÈglise
for it represented the Church of the Orthodoxe catholique, volume 2,
empire. But today this criterion Editions de Chevetogne et Desclé
cannot be applied anymore. On the de Brouwer, Bruges, 1957, p. 391-
other hand, the ecumenical synod 397; Priest Professor L. Stan, About
isn`t the only source of the Perceiving by the Church of the
Church`s magisterium, because Decisions of the Ecumenical
the Church can express itself also Synods, in “Theological Studies”,
in other ways. Being given the fact XVII (1965), no. 7-8, p. 395-401;
that there existed an indentify Pierre Duprey, The Synodial
between the Church and the Structure of the Church in Eastern
empire, the perceiving of a synod Theology, in “One in Christ”,
by the Rome`s Church constituted volume VII, no. 2-3, 1971, p. 152-
a decisive criterion of the 182; Carnegie Samuel Callan,
ecumenicity of a synod. Is the Nicaea to Vatican II?, in “The Greek
geographical, “imperial” sense of Orthodox Theological Review”,
the Church is kept, then is volume XIV, no. 2, Fall, 1969, p.
necessary also the consensus of 181-197; John Meyendorff, What is
the Western Church. But from an Ecumenical Council?, in the
ecclesiological point of view, the volume “Councils and the
confirmation of the Western Ecumenical Movement”, World
Church is not necessary anymore Council of Churches Studies,
because the Orthodoxy pretends Geneva, 1968; Priest Professor PhD
that it is the true Church. Academician Dumitru Stăniloae,
Consequently, the perceiving by The Nature of the Synodality, in
the Western Church constituted a “Theological Studies” XXIX (1977),
criterion for all the ecumenical no. 9-10, p. 605-615; Ioan G.
synods, but this comes from the Coman, The Ecumenical Synods as
fact that any synod must be Expression of the Universality of the
accepted by all the parts of the Church, in “Theological Studies”,
universal Church, including the XIX (1967), no. 1-2, p. 3-23;
Rome`s Church. But in East, it has Hamilcar S. Alivisatos, Les Conciles
a greater importance the authority Oecuméniques V-e, VI-e, VII-e et
of the formulated truth than the VIII-e, in the volume “Le Concile et
institution’s authority which les conciles”, Editionsde
Chevetogne et du Cerf, 196o, p.

111-123; Ioan I. Rămureanu, The
Ecumenical Synod II from
Constantinople (381). The Teaching
about the Holy Ghost and Church.
The Constantinopolitan Symbol, in
“Theological Studies”, XXI (1969),
no. 5-6, p. 327-386; Dănut Manu,
The Importance of the Eastern
Synods from the XVII century for the
Unity of the Orthodoxy, in “The
Orthodoxy”, no. 3/1987, p. 75-104;
Daniel Ciobotea37, The Meanings of
the Orthodox Conciliarity, in “The
Orthodoxy”, no. 4 / 1988, p. 113-
125.
37
Nowadays Daniel Ciobotea is His Beatitude
Daniel, the Patriarch of the Romanian
Orthodox Church.
442
Resurrection of the Dead. Tertullian

pronounces himself for a severe
Christian discipline. The preserved
TTERTULLIAN (ca. 160 – ca.

books of him are from 196-212.
Bibliography: Ioan G. Coman,

Patrology, volume 2, Publishing
240) Christian writer of Latin House of the Biblical Institute,
language, the one who put in Bucharest, 1984, p. 394-513; Latin
circulation the technical terms of Language Apologists, collection
the Christian theology (Trinitas, “Churchly Fathers and Writers”,
persona, etc.). He spent his life in Publishing House of the Biblical
Carthage, a Roman province of Institute, Bucharest, 1981; The
Africa. In the year 207 becomes the Apologetic, p. 31-112; Against
follower of the Montanists, who Heretics, p. 127-176; About the
were pretending that they have Soul, p. 250-340.
particular visions of the Holy
Ghost. (THE) WAY: (or the AWE): The
The subjects treated by first exposition on the Christian
Tertullian are: the attitude of the life¸ The Didache, speaks about two
Christians towards the Roman ways: “There are two ways: one of
State; the defending of the the life and another of the death;
Orthodoxy against heresies; the and there is a great difference
critic dialogue with the philosophy. between the two ways” (1, 1).
He affirms that “the blood of the “Everyone stays at the middle of
Christians is the seed of the these two ways, namely of the
Christendom” for defending the righteousness and of the sin; and
Orthodox believers and he asks chooses which one he wants, and
himself: “What has in common on this one he advances” (Peter
Athens with Jerusalem?”, a Damascene, Spiritual Teachings, in
formula which keeps the The Romanian Philokalia, volume
philosophy at its place. 5, p. 34). The Christian living or
His basic work is The moral, called in the apostolic
Apologetic. In Against Marcion he writings the way (Acts: 9: 2; 16:
defends the using of the Old 17; 18: 25-26), and the way of life
Testament by Christians and (Didache: 1: 1-2), and in the
highlights the uniqueness of God. patristic literature awe (evsebia)
In Against Praxeas he speaks (Basil the Great, About the Holy
about the doctrine of the trinity. He Ghost, I, 2; Peter Damascene, cited
wrote also The Prescription against work, The Romanian Philokalia,
Heretics, in which he demonstrates volume 5, p. 60), it has at its basis
that the Scripture is the exclusive certain doctrines of faith and
property and asset of the Church; theological affirmations.
About the Confession of the Soul, The law “has been given”, but
against the Gnostics; About also the grace and the truth “have
Baptism, in which he criticizes the come” (John: 1: 17). This it means
baptism of the children; About that the Giver Himself has come
Repentance, and About the with His gift. In His sermon on the
mountain, The Lord-God describes Corinthians: 10: 20-21), or to be

the way of the life not like a teacher separated the interiority from the
of commandments, but like the exteriority. As there is a “chaining”
One Who is in Himself the Way, the of the passions which must be
Truth and the Life. He is, as the untied, likewise there is
ascetics say: place of the ones who advancement on the stairs of the
run towards Him and the way of virtues, which develops like a
the running. The moral is fixed into ladder (Peter Damascene, Spiritual
the Son Who gives personal Teachings, The Romanian
witness before men on the love of Philokalia, volume 5, p. 51). The
God. From here is also the internal virtues are alike Job`s ladder, not
beauty of the evangelical in the sense that they are
commandments; from here is the committed one after another, but
impossibility to separate the fight for they stay all of them together.
from the crown, because both of Then, the old law forbad the
them are Christ, the leader of the injustice manifested through evil
fight of the ones who fight and the deeds (“You shall not kill!”). The
crown of the ones who are new law forbids not only the evil
victorious. deed but even the thought that
The Gospel of Christ is the stays at the origin of the deed. It
fulfillment of the law (Matthew: 5: demands that the sin itself to be
17). Jesus doesn`t make only removed from the will itself of doing
another exposition and an it: for instance, the anger against
authentic interpretation of the law, the fellow human being. “If
but he unveils the new values of somebody wants it, let him follow
the Kingdom of God (Matthew: 13: Me” (Mark: 8: 34-35)38. And to
52), unknown in the Old follow it means to not look against
Testament. The Blessings are not God. The Gospel insists on the
another version of the Decalogue. unity in good, between the interior
The novelty of the Gospel stays in and the exterior, between the
the fact that it is not limited to the hidden part and the shown part.
rejection of the sins, but it takes in The law did not create the sin
consideration, like exclusive motif which it shew it. The sin did not
of the deeds, the love for God and come to existence through the law.
for the neighbor. But this it does it The sin is made known by the law;
not in a general sense, but in that`s why the law had the role of a
particular. That`s why the moral “pedagogue”. But the law was guide
does not talk about deeds in while waiting for Christ. After the
general, but specifically: “Blessed
are the merciful ones”. 38
King James Bible: “And when he had called
The life in the name of the the people unto him with his disciples also, he
Gospel (I Corinthians: 9: 23) it has said unto them, Whosoever will come after me,
its integrity and coherence, which let him deny himself, and take up his cross, and
do not allow either to be kept follow me. // For whosoever will save his life
together attitudes which exclude shall lose it; but whosoever shall lose his life
one another, as would be the for my sake and the gospel’s, the same shall
idolatry and the love for God (I save it.”
444
coming of the faith, the Christians highest but also the most
are not subjected anymore to the accessible “reason” of the living
“pedagogue” (Galileans: 3: 29-35). God. The divine Oikonomia and
“The one who has My pedagogy are led and entailed by
commandments and keeps them… love. The holiness is called “the
If somebody loves Me, he will keep kingly way” (cf. Numbers: 20: 17).
My word” (John: 14: 21 and 23). Bibliography: Teaching of the
These texts of the Gospel according Twelve Apostles, in “The Writing of
to John highlight the best the the Apostolic Fathers” (translation
constitutive element, the proper by D. Fecioru), Publishing House of
element, of the Christian moral, the Biblical Institute, Bucharest,
namely the connection between the 1979, p. 25-45; Ilie Moldovan, The
evangelical commandments and Orthodox teaching about
the love of God. On one hand, the Righteousness and Its Role in
formal respecting of the Establishing the World Order, in
commandments, a legalist moral ”The Orthodoxy”, XLI (1989), no. 2,
limited to not do evil to the p. 57-86.
neighbor is exceeded by the Gospel
of love. God saved us due to His THEOS-KYRIOS (see GOD)
love for us; the Christian keeps the
commandments due to his love for THEOTOKOS (see MOTHER OF
God. The Christian deeds are deeds THE LORD)
of the love. God rewards on the
measure of the love and of the TORAH (see LAW)
humbleness (Mark: 9: 35). On the
other hand, no spiritualized piety, TRADITION [Latin: tradition,
without the concrete doing of the Greek: paradosis = teaching,
commandments, it is not an transmitting]: The Church has
evangelical piety. The deeds are the given a capital importance to the
instruments of the love. In fact, not Tradition in its double meaning:
the deed per se is searched for, but a) The entire work of Jesus
the one who does it and through Christ, in time, namely the
what he does it, and for what he message of the apostles
does it. Just because of that the transmitted to the Church: “For we
deeds gain a personal aspect, so have received from the Lord what
positive than the identity of the we have given to you” (I
Christian cannot be define without Corinthians: 11; 23), or “the faith,
his manifestations and his actions. which was given to the saints once
His deeds, will accompany him, as for all” (Judah: 3);
part of his personality, in the life to b) The way of transmitting the
come. godlike revelation, during the
For the Eastern Fathers (for history of the Church (I Timothy: 6:
instance: Maxim the Confessor, 20), which isn`t a simple passing
Heads about Love, I, 3) love is the from generation to generation of an
peak in which are concentrated all inheritance or a chronology, but a
the evangelical virtues. It is the succession in which the Church, in
cause of the piety. It is present and the same time, continues and
active in all the virtues. Love is the renews the faith from the beginning
(John: 16: 13). In this sense, the upon it establishing its contour of
Tradition is not another source of Holy Scripture, which becomes
the Revelation, alongside with the thus decisive to the following
Holy Scripture, but its permanent centuries. Irenaeus speaks about
principle, criterion and tradition as hypothesis of the
environment. The Bible and the Scriptures, namely the factor
Tradition form a tissue, or two which gives the sense and the
veins of a strong rope, and not two unity of the written message. All
links of a chain. the father of the Church and the
A few main aspects of the ecumenical synods agree with the
teaching about Tradition: normative character of the
1) Like confesses the Evangelist Tradition of the New Testament, in
John (20: 30; 21: 25), the oral which is comprised the synthesis of
preaching preceded the written the experience of the early
Gospel. Apostle Paul confirms that apostolic communities. The New
the oral Tradition and the writings Testament has an irreversible
of the New Testament became character, but it doesn`t exhaust
something objective in the bosom the initial apostolic tradition, which
of the early Christian communities: is inexhaustible. In this sense,
“Therefore, brothers, remain strong Athanasius says that “The Holy
and respect the traditions – and by God inspired Scriptures are
paradoseis – traditiones – which insufficient for confessing the
you have received orally, other truth” (Against Hellenes I, 3; G. P.
through our epistle” (II XXV, 4).
Thessalonians: 2: 15). The oral 3) The Orthodox, dynamic and
Tradition precedes the Scripture, creator character of the Tradition
from where, its importance; that`s comes not only from the capacity
why, according to Basil the Great, and the necessity of the Church of
the principle of the “oldness” must interpreting the Holy Scripture in a
be observed with the greatest continuous manner, but especially
strictness. Au fond, the context of from the fact that the Holy Ghost
the Tradition is the context of the unveils in each time a ray of the
history of the salvation, namely the truth. Without formulating a theory
apostles, their disciples and their of developing the doctrine, which
successors are placed in the frame has at its basis an organicist
of the work of the Holy Ghost into conception about the Revelation,
the Church. The Orthodox Church the Orthodoxy recognized that
has given a special importance to there is a thoroughgoing study and
the role of transmitting the an creator applying of the
Tradition and to the factors which Tradition, from where also the new
work together: the apostles, the enlightenments of the old dogmas;
preachers, the bishops, the fathers, the manifestation of the Holy
and the community. Ghost, the uncreated divine
2) Paradosis, the initial energies, the ontological aspect of
apostolic Tradition is confirmed in the salvation, the cult of the
the New Testament. Once fixed in Mother of the Lord, the cult of the
writing, the Church pronounced
446
saints, the importance of the the seven ecumenical synods,

repentance and of the fasting. doesn`t constitute an external
4) The confluence between criterion, namely the doctrinal
Tradition and the history of the authority doesn`t play a role if they
salvation – for the Church must aren`t admitted or “accepted” by
introduce the message of the the conscience of the Church. But
Gospel in diverse cultural and mustn`t be confounded the
social situations. The forms of the dogmatic development with the
Tradition are related to the process of formulation or of
Church`s life: the “apostolic form” doctrinal articulation. The Eastern
through which it is assured the Church has given a great
permanent continuity of the importance to the liturgical
creation from the beginning: “You Tradition and to the experience of
are Peter, and on this rock I will the saints, in which are preserved
build My Church” (Matthew: 16: many teachings which don`t
18); the “historical” form, through receive an express conciliar
which is assured the cultural formulation, as it is the case of the
contextualization and the doctrine about Mysteries or about
theological diversity of the message the transformation of the
of the Gospel. Eucharistic gifts. Speaking about
5) The Church is infallible for it the cultic traditions, Saint Basil
confesses the “truth”, which is the says: “Among the dogmas and the
revelation of the Holy Ghost. The preaching preserved into the
doctrine is Orthodox not because is Church, some of them we have
proposed by an episcopate, but from the written teaching, and
because is guaranteed by the some other we have received from
conscience of the Church, in which the Tradition of the apostles,
is expressed the witness of the Holy mysteriously transmitted; but, both
Ghost. The apostolic succession of them have the same power”
isn`t infallible automatically; there (About the Holy Ghost, chapter
are bishops who don`t stay in the XVIII).
context of the Tradition. Or for
instance, not every detail is *
Orthodox in the “Confessions” of
faith from the century XVII. That`s The Protestant confessions
why, a Saint as Maximos the sustain the conception about the
Confessor refused to be imparted sufficiency of the Holy Scripture,
with the bishops who signed the affirming that only the Holy
accord with the Monothelite: If Scripture has the authority of the
everybody will impart themselves word of God and that`s why, for
with the heresy, I won`t impart identifying the godlike truth, there
myself”. In this sense, The isn`t other criterion than the Bible.
Tradition remains a reference In this context are being made the
criterion for any instance with following affirmations: the Church
magisterial character and for any doesn`t receive teaching from
dogmatic text. outside the Bible, because this one
6) The synodial decisions of the is an exhaustive source of the
episcopate, namely the dogmas of Revelation, exhausting the
apostolic Tradition. Only what is Tradition, and which aren`t in the

explicitly affirmed and recorded Holy Scripture at least in a “whit,
into the Bible is reliable to the or a tittle”. A teaching of faith there
faith. The Tradition is only a is not exclusively in the Holy
secondary spring for the faith. The Scripture, or exclusively into
Bible is sufficient for the salvation, Tradition. Any dogmatic teaching
because it doesn`t have only the must have its reason both into the
authority of the word of God, but it Holy Scripture and into the Holy
is also a means for transmitting the Tradition.
grace; it is now the environment Of course, between the
through which Christ is now Christian Churches there are
speaking to the believer. common elements, which can
The Holy Scripture doesn`t offer constitute a solid basis for the
a reason for the theory of the future discussions referring to this
sufficiency of the written word of theme. For instance, the authority
God. Really, the Holy Scripture has of the Holy Scripture is accepted by
mandatory authority, a normative all Churches. All the confessions
one for the Church and for the teach that the Holy Scripture is the
Tradition, but the Church is the word of God, that God unveils
one which has chosen the biblical Himself into the Bible, which
books and which interprets comprises the inspired witness of
infallibly the Holy Scripture. Of the savior deeds, done by Jesus
course, in the same time, the Holy Christ. Then, the Churches, in the
Scripture is the one which form of the three great “traditions”,
confesses that the Church is they accept that the Holy Scripture
infallible. must be understood in the context
In the older Catholic theology, of the Church`s faith, of the
the Tradition appears as a principle Tradition in general. Consequently,
in itself, as independent norm of they recognize that the Bible has
the Revelation, which comprises been transmitted through the
truths which are not found in the Church and in this transmitting
Holy Scripture. That`s why, for the the Tradition has a function of
new dogmas, which the infallible interpretation.
magisterium of the pope can Finally, the Churches of any
formulate, isn`t necessary the confessional tradition recognize the
explicit conformation of the Holy ecumenical value of the Nicaea-
Scripture. The theology postulates Constantinopolitan symbol of faith,
the apostolic origin of the in which they don`t see a new faith,
doctrines, which don`t explicitly but the confession which
have a revealed basis in the Holy ascertained, in a short and full
Scripture. form, the faith of the old Church.
But the critic part of this In the late ecumenical
position consists in the fact that discussions, some aspects of the
the Holy Tradition cannot receive Tradition were revealed, as needing
those not-biblical teachings, which a clarification of the content and of
weren’t in seed in the truths its expressing. Behold a few themes
revealed and preserved by it, by the which are proposed:
448
- A new evaluation of the we learnt to turn ourselves with the

continuity and of the diversity into face toward East during the
Tradition. Some Churches have prayer? Who from the saints has
unified too much the diversity of left to us the words of the holy
the New Testament; others have epiclesis, (which are uttered) in the
diversified too much the unity of time of sanctifying the bread (of the
the New Testament; holy) Eucharist and of the chalice
- The hermeneutical approach, of the blessing? Aren`t we satisfied
historical or contextual, of the with those (words) which are
dogma, in the sense that, the mentioned by the Apostle or the
contextualization forces to be made Gospel (and that`s why) before and
a distinction between the study of after Eucharist we say also other
the dogmas` evolution and the words, for we know from the
texts of the faith as such; unwritten teaching that they have
- The evaluation of some new a great power in committing the
functions of the Tradition – as mystery. In the virtue of what
“traditions” – in the sense that in writings we bless the water of the
the bosom of the same community Baptism, the oil of the anointment
there have appeared a plurality of and the one who baptizes? Not in
positions and social options, the virtue of the tradition
starting from the same biblical (transmitted) mysteriously? In what
ground; the prophetic role of the writing have we a basis for the
Holy Ghost in the life of the Church anointing with oil? The custom of
and the character of event of the deepening for three times the man
Tradition. (the one who is baptized) where
“From the dogmas preserved from do we have it? And the other
into the Church, some of them we customs related to the Baptism, as
have from the written teaching, it would be the rejection of satan
while we have received others from and of his fallen angels, in what
the tradition of the apostles. Both writing (have their basis)? Don`t
of them (the transmitting forms) (come all of these) from our fathers`
have the same power for the faith. teaching left preserved in hidden?”
And anyone who has no matter (Basil the Great, About the Holy
how little initiation into the Ghost, chapter 27, cited edition
churchly questions will not raise and translation, p. 79).
objections (against this
affirmation). For, if he would try to Bibliography: Hippolyte of
let the customs aside (which don`t Rome, La tradition apostolique,
have a written basis), as it translation by B. Botte, second
wouldn`t have too big meaning, we edition, Editions du Cerf, Paris,
would err, prejudicing the Gospel 1968; Irénée de Lyon, La
in the essential ones. For instance, predication des apôtre¸ Desclée de
to mention here the first and the Brouwer, Paris, 1977; I. Bria,
most common one: what reason Scripture and Tradition, in
have the ones who hope in the “Theological Studies”, XXII (1970),
name of our Lord Jesus Christ to no. 5-6, p. 384-408; Priest
sign themselves with the sign of Professor PhD Academician
the cross? From what writing have Dumitru Stăniloae, The Holy
Tradition. The Definition of the For He received from God-the

Notion and Its Extent, in “The Father honor and glory when, from
Orthodoxy”, XVI (1964), no. 1, p. the height of the glory, a voice like
47-109; N. Chiţescu, Scripture, this came toward Him: “This is My
Tradition, Traditions, in “The beloved Son, into Whom I am well
Orthodoxy”, XV (1963), no. 3-4; Ilie pleased”.
Cleopa, About the Orthodox Faith, And this voice we have heard it,
Publishing House of the Biblical descending from havens when we
Institute, Bucharest, 1980; Ioan were with the Lord in the holy
Mihălțan, Tradition, Scripture, mountain”.
church, in “The Orthodoxy”, no. In the biblical language the
4/1988, p. 59-74. glory, the extolling – doxa – is the
visible manifestation of the divinity
TRANSFIGURATION [Greek: of Jesus. He does this experience of
metamorphosis]: One of the most the glory in several occasions. At
important experiences of Jesus was His birth, the glory of God shone
His transfiguration (Matthew: 17: around Him (Luke: 2: 9). At the
1-9). Baptism, the heavens descend on
Jesus is there for praying, earth for thus the whole creation to
surrounded by Peter, James and see the salvation – the glory of God
John, on the Mount Hermon. (Luke: 3: 6). A voice from heavens
During the prayer, Jesus is confirms that Jesus is Messiah, the
transfigured, His face shining like Son of Man, Who didn`t come to be
the sun and His clothes like the served but to serve (Matthew: 20:
light (Luke: 9: 28-29). Luke writes 28). He stays amid them as One
that Moses and Elias were Who serves (Luke: 22: 27).
speaking to Jesus Who appeared in The apostles don`t understand
glory. The disciples saw the glory well what`s happening. Jesus
and the two men standing next to starts, little by little, to reveal
Jesus (Luke: 9: 30-32). From the Himself and to contour His
cloud which overshadowed them personality. As also at the Baptism,
the voice was heard: “This is My He wants to introduce the ones
chosen Son, listen to Him” (Luke: from around Him in the mystery of
9: 34-35). Jesus is confirmed as the divine existence and in the
One from the Trinity; He received anticipated experience of the
the honor from the Father (II Peter: kingdom. The Apostles start now
1: 16-17). seeing the Son of God in Jesus. He
Apostle Peter, eyewitness, doesn`t cease to be human, so
remembers thus the consequently nobody can see God
transfiguration of Jesus on the but through His Son.
Mount Tabor (II Peter: 1: 16-18): The transfiguration is an
“For we brought to your anticipation of the Passion (Luke:
knowledge the power of our Lord 9: 30-31) and of the Resurrection.
Jesus Christ and His coming, not Truly, after Resurrection Jesus has
being driven by crafty fairytales, another form; His humanity is full
but because we have seen His glory of divine fire, clothed in the great
with our own eyes. Glory, which blinds the disciples
450
(Luke: 24: 16), which transfigures the “covenants” which God made
His face (John: 20: 14), which with the people Israel (Genesis: 17:
makes Him unrecognizable (John: 2). Thus the God of everybody
21: 4). It can mean also the becomes the father of a people: “I
liberation of the human from the will accept you to be My people,
present condition, as also the will and I to be your God” (Exodus: 6:
of God for placing the humanity at 7). IN the New Testament, God of
its ultimate place. “Our bodies will one people reveals Himself again
be transformed according to the like God of all peoples.
image of His full of glory body” During the period of the Old
(Philippians: 3: 21). Testament, God unveiled Himself
also like “Trinity of persons”, but
TRINITY [Greek: Trias, Latin: indirectly and unclearly, because
Trinitas = Trinity]: the basic this was the period of the
doctrine specific to the New preparation of the salvation.
Testament and so also to the Although, there are some witnesses
Christendom, according to which which refer to the Persons of the
the godhead or the essence of God Holy Trinity, like would be for
subsists like Trinity of persons or instance: the expression: “Let`s
hypostases. The dogma about the make a man in our image and in
Trinity of the godhead or of the our likeness” (Genesis: 1: 26); the
threefold hypostatical unity is a threefold song: “Saint, Saint, Saint
cardinal dogma for it has is Lord Savaot” (Isaiah: 6: 3;
implications upon the entire Apocalypse: 4: 8); the apparition of
Christian teaching. There have the three young men, at the
been preserved two methods for Mamvri oak, to whom Abraham
presenting the mystery of the brought gifts and worshipping
Trinity: the Western tradition starts (Genesis: 18: 1-2). Also, there are
from the unity of the godlike nature some references to the Word of God
towards the identity of the persons; (Psalms: 106: 20; 118: 89) and to
the Eastern tradition starts from the Ghost of God (Psalms: 32: 6:
the reality of the hypostases in 103: 30-31; Job: 33: 4).
which God manifests Himself In the New Testament, the faith
towards their consubstantiality, in a sole God in three Persons is
following the principle that the fully unveiled by the Son of God
identity of the work proves the Himself, in Whose the life and the
uniqueness of the nature. ministration we knew the mystery
The faith in a sole personal God of the Holy Trinity. For instance, at
(the Monotheism) is the main the baptism of Jesus in River
teaching which was unveiled in the Jordan, there are really present all
Old Testament (Exodus: 20: 2-3; three Persons: the Father, Who
Deuteronomy: 6: 4; Isaiah: 43: 10- highlights through His voice from
11) and which has been preserved heavens that: “This is My beloved
also in the New Testament (Mark: Son, in Who I have deigned”; the
12: 29; John: 17: 3). Holy Ghost, Who, in the image of a
The personal unveiling of God dove, descended upon Jesus; and
was expressed in the history of the the Son, Who, though without sin,
Old Testament, especially, through he accepts to be baptized from
John “to be fulfilled all the The same God, Who spoke in
righteousness” (Matthew: 3: 16-17). the Old Testament, unveiled
The Gospels have preserved Himself as Trinity in the New
numerous texts which speak about Testament. For “there is only One
the three Persons of God, either God” (Acts: 3: 30) and God Whom
individually, or united. The Father the Christians adore, “the Father of
and the Son are specially our Lord Jesus Christ” (Ephesians:
mentioned in the verse: “Nobody 3: 14; Ii Corinthians: 1; 3), is God
has ever seen God. The only of Abraham, and of Isaac and of
begotten Son Who is in the bosom James, “God of the fathers of
of the Father, that One made Him people Israel” (Acts: 3; 30; 7: 32;
known” (John: 1: 18). About the Exodus: 3: 6).
Holy Ghost, Jesus says: “And when The teaching about God, unique
the Comforter will come, Whom I in being and threefold in Persons
will send to you from the Father, come together early enough and
the Ghost of the truth, Who from appears in the symbols of faith
the Father proceeds. That One will from the second century
confess about Me” (John: 15: 26). (Theophilus of Antioch). And,
Before His ascension, Jesus Christ because there emerged some
commands to His disciples to go unclear aspects and
preaching and to baptize in the misunderstandings in what
name of the Holy Trinity, on the concerns the mystery of the
ones who will believe: “Going, teach persons of the Holy Trinity, the
all nations, baptizing them in the Oriental Church, either of the way
name of the Father and of the Son of the ecumenical synods, or on the
and of the Holy Ghost” (Matthew: one of the local ones, has
28: 19). pronounced itself authoritatively in
In the preaching of the apostles, what concerns the teaching about
the faith in God – the Holy Trinity the one-being-ness
is, also, confessed clearly. In his (consubstantiality) and about the
preaching, from the day of the equality of the three Persons in the
Pentecost, Peter says: “God unique God. A very important role
resurrected this Jesus, to Who all in clarifying the dogma of the Holy
of us are witnesses. So, ascending Trinity had Athanasius the Great,
by the right hand of God and Cyril of Alexandria, Gregory of
receiving from the Father the Nazianzus, Basil the Great, Maxim
promise of the Holy Ghost, he the Confessor, John Damascene,
poured Him, like you see and you Gregory Palamas, and others.
here right now” (Deeds: 2: 32-33). The teaching about the Holy
Saint Apostle Paul addresses to the Trinity can be synthesized like this:
Corinthians a salutation in the 1. God is One in three Persons,
name of the Holy Trinity: “The one unique nature, one power, one
grace of our Lord Jesus Christ, and work, one common energy to all
the love of God-the Father, and the three Hypostases. There is
partaking of the Holy Ghost to be therefore an identity of nature, of
with you all” (II Corinthians: 13: will and work, perfect and real, in
13). God. The three Persons share the
452
sane nature, equally and perfectly, proceeded from the Father, given
and that`s why the Trinity doesn`t through the Son (like Damascene
mean three-theism, namely three says) and together eternal”
godlike distinct natures, but three (Gregory the Sinaite, Heads in
consubstantial hypostases. The Acrostic, 27, in The Romanian
same nature is fully and equally Philokalia, volume 7, p. 100).
possessed, and fully and equally 3. The-same-being-ness
used by the Three Ones, but in a (consubstantiality) it also means a
personal and own manner. : Like unique will and a unique work of
the one who doesn`t admit the the Trinity. This doesn`t mean that
communion of the being falls into only One from the three Persons
polytheism, likewise the one who works, but the three Hypostases
doesn`t admit the difference of the work unanimously, but each One
hypostases falls into Judaism” in His own manner. One of Them
(Basil the Great, Epistle 210, see wants and works as God-the
the Romanian translation, p. 434. Father, another like Son of God,
2. God or the unique nature and another like Ghost of God. The
cannot be conceived, in itself, Orthodox theologians use diverse
outside the hypostases of the formulas for expressing this
Trinity. No one of the three is Trinitarian work: Cyril of
cogitated, is named, without or Alexandria says that any gift comes
outside the other ones, but each from above, ”from” the Father,
Person exists in a true hypostasis. “through” the Son, “into” the Holy
Gregory of Nazianzus says that the Ghost; Gregory Palamas takes a
“monad” moves itself towards traditional expression: “from” the
“dyad” and stops itself in “triad”. In Father, “through” the Son, “into”
this movement of the unity or of the Holy Ghost. The “outward”
the monad towards Trinity, there activity of God, namely the
can be made the following creation, the salvation and the
distinctions: the Father is the sanctification are the common
spring of the godhead (arche) work of the Trinity, but it has been
unborn and uncaused, of the work; divided by among the three
the Son has His existence from the Persons: the creation is attributed
Father by “birth” from eternity, and to the Father, Who created from
through the Ghost He takes human His will, through the Son, into the
body and manifests Himself into Holy Ghost; the redemption falls to
the world; the Ghost receives His the Son, Who embodied Himself
existence from the Father through through the Holy Ghost, listening
“proceeding”, but is given, sent and to the Father; the sanctification,
manifested through the Son. “We falls to the Ghost, Who comes from
must piously confess the lack of the Father, at the request of the
birth, the birth and the proceeding, Son. In the act of creation, the
the three personal characteristics, Father is the spring, the Son is the
unmoved and unchanged of the limit and the Ghost is the
Most Holy Trinity: the Father, like becoming. According to Basil the
unborn and without beginning; the Great, “there is only one source of
Son, like born and together without everything that exists, Who created
beginning; the Holy Ghost, like through the Son and brings to
consummation through the Ghost” the Trinity, which exists in itself;

(About the Holy Ghost, XVI, 38, in the nature (physis) is the reality
the cited translation, p. 378). God which constitutes a being; the
is “the supporter and the care person of the hypostasis is the
taker of everybody, through the subject which possesses and
Son, into the Holy Ghost” (Gregory assumes individually the same
of Sinai, Heads in Acrostic, 30, in nature; the hypostatical idioms
The Romanian Philokalia, volume (idiomata) are the characteristics or
7, p. 100). the personal features of the
4. In the bosom of the Trinity hypostasis.
there is an interpersonal 6. The mystery of the Trinity
movement, of “perichoresis”, remains unfathomable, because we
namely of absolute communion conceive some sort of united
and of perfect interpenetration, separation and a divided union
having a sole principle. The Three (Saint Basil the Great). Many tried
Persons aren`t three principles of to use images with which to exceed
the godlike substance but this the so-called logical contradictions
doesn`t mean that the nature of which are comprised into the
the work of the Son and of the affirmation: a sole God in three
Ghost are incomplete. For the Son persons, or to find out rational
“is the image of the unseen God” explanations. For instance, to
(Colossians: 1: 15). “It is impossible Blessed Augustine, a solution for
to look at the face of the unseen affirming the Trinity into God,
God, without the illumination of without denying the numerical
the Ghost.” (Basil the Great, About unity, is the one of considering the
the Holy Ghost, XXVIII, 69; cited three Persons as relations within
translation, p. 404). To Gregory the divine life. This Trinitarian
Palamas the hypostasis of the Holy relation would correspond to the
Ghost has a relational personal relations of the self with himself,
character, for the love of the Father namely to remember, to know, to
towards the Son, as personal love. The man himself who know as
relation, is hypostasized into the a unity the life, the spirit and his
Holy Ghost. To Gregory the Sinaite, nature, experiences an image of the
“the threefold in hypostases God identity of substance and of the
has totally unmixed the distinction of the threefold
perichoresis of Those Ones between relations.
themselves”(their interpenetration) The teaching about the Holy
– (Ibid). Trinity has a special importance for
5. The Trinitarian dogma was the spiritual life of the believers.
the subject of the first ecumenical For like the persons of the Holy
synods, and the Trinitarian Trinity exist on into another, into
terminology was crystallized during an existential perichoretic unity, in
the same period through the the same way also the Christians
special contribution of the form a spiritual communion of
Cappadocian fathers, who faith, hope and love into God. The
ascertained that: the godhead Church is the unity of being and a
(ousia is the common substance of communion of life according to the
454
image of the Holy Trinity (John: Bibliography: Priest Professor

17). PhD Academician Dumitru
When the Lord says: Ï and the Stăniloae, The Being and the
Father are one”(John: 10: 30), He Hypostases in the Holy Trinity
shows the identity of the being. And according to Saint Basil the Great,
when he says: Ï am into the Father, in “The Orthodoxy”, XXXI (1978),
and the Father into Me” (John: 10: no. 1, p. 53-74; Ion Bria, The
38), he shows the indivision (not- Teaching about God – the Holy
separation) of the hypostases. Trinity, in “The Voice of the
Consequently, the three-theists, Church”, XXXII (1973), no. 1-2.
separating the Son from the Father,
fall both sides into the precipice. TRIODE: the period of the
Because, either they say that the triode (it is called Triode because
Son is co-eternal with the Father, the canons of the Vespers are
but by separating Him from the composed from three odes) is
Father they are forced to say that mobile, depending on the date of
the Son wasn`t born from the Father the Easter. According to the rule
and to sustain thus that there are established by the ecumenical
three gods and three principles, or Synod from Nicaea (325), the
they say that the Son was born Christians celebrate the Easter on
from the Father, but by separating the first Sunday of full moon, after
the Son they are forced to say that the spring equinox. In the years
the Son isn`t co-eternal with the when this Sunday coincides with
Father and making thus submitted the Jew Passover (always on 14th of
to the time the One Who is the Nissan), the Christian Easter is
Master of the times. So we must postponed on the next Sunday.
keep also the One God, but also to According to this rule, the date of
confess the three hypostases, the Easter can vary from year to
according to great Gregory; and year, on a interval of 35 days,
each of Them with His own between 22th of March (the earliest
personal property. For is date) and 25th of April (the latest
“divided”but undivided”, and is date). All the Orthodox Christians
united” but “being different”, were celebrating the Easter
according to the same saint father. according to the not-modified old
That`s why, both the division and calendar (of Julian). The Romanian
the union are not-understood. But Orthodox church has introduced
where it would be the lack of the new style (of the Gregorian
understanding if the union and the calendar), by correcting the old
separation of the Son and of the calendar with 13 days, at 1th of
Father would be as the union and October 1924, which became 14th
the separation between man and of October 1924. That`s why,
man are, and it wouldn`t consist in according to the new style, the
anything else?”(Maximos the Easter can vary between 4th of April
Confessor, Heads about Love, II, and 8th of May. Only the Russian
29, in The Romanian Philokalia, and the Serbian Churches, the
volume 2, p. 60-61). Patriarchy of Jerusalem and the
monks from Mount Athos remained
even today on the old calendar, the
not-corrected one. According to the remembrance of our Most Pious

canonical tradition, the date of the Mother Mary the Egyptian (the
Easter must be publically Liturgy of Saint Basil); The Sunday
announced, through a pastoral of Entering of the Lord into
letter, signed by the members of Jerusalem, or of the Palms (the
the local synod. Liturgy of Saint John Chrysostom).
The period of the Triode can be On Saturday, in the seventh week,
divides in several periods: is done the remembrance of the
- The beginning of the Triode, Righteous Lazarus.
which comprises: The Sunday of - The Holy and the Great Week.
the Publican and of the Pharisee, The fasting days of this period are
the Sunday of the Profligate Son, considered as non-liturgical days,
the Sunday of the Fearsome as a sign of repentance. Although,
Judgment (of the beginning of for imparting the believers during
abstaining from meat), The Sunday these days, the sanctified gifts were
of Adam`s banishing from Paradise preserved after the liturgy from the
(of the beginning of abstaining from preceding Sunday and were given
cheese). On the preceding Sunday to the believers of evening, in the
is made the remembrance of dead fasting days, at the end of the
ones. Vespers, during the Liturgy which
- The period of the Great has the name “The Liturgy of the
Fasting, which comprises: the gifts sanctified before”. This liturgy
Sunday of the Orthodoxy (the isn`t anything else but Vespers
Liturgy of Saint Basil the Great), followed by impartation, without
the Sunday of Saint Gregory the Eucharistic canonic. It is done
Palamas, the Archbishop of on Wednesday and on Friday, in
Thessaloniki (the Liturgy of Saint the first six weeks of the Easter`s
Basil); the Sunday of the Holy fasting period; on Thursday from
Cross (the Liturgy of Saint Basil); the fourth week; on Monday,
the Sunday of the Most Pious Tuesday and Wednesday from the
Father John Climacus, the author Holy Week.
of the work “The Ladder of the During the evening of the first
Virtues” (the Liturgy of Saint Basil); four days from the Holy Week,
on Thursday, in the fifth week, is during the evening religious service
song the great canon of repentance is song the troparion: “Behold the
of Saint Andrew Krithinus (c. 720): Bridegroom comes in the middle of
“My soul, my soul wake up, what the night and blessed is the
are you sleeping for? The end servant who will find watching, and
comes close and you want to be again, unworthy is the one who He
troubled. Awake yourself, therefore, will find lazy. Take care, therefore,
for Christ God to have mercy on my soul, do not get yourself heavy
you, the One Who is everywhere with the sleep, to not give yourself
and fill up everything”. And on to death and to not lock yourself
Saturday, in the same week, is outside the Kingdom, but awake
song the Akatistos of Mother of the yourself and shout out: Holy, Holy,
Lord. On the fifth Sunday of the Holy are You, God”. On the Holy
Great Fasting Period is done the and Great Thursday it is celebrated
456
the Liturgy of Saint Basil and is song: Halleluiah, Halleluiah,

sanctified the Saint Chrism. At Halleluiah”.
Vespers, are read the twelve
Gospels of the Passions. At TRUTH [Latin: ad-de-verum,
bringing out of the Holy Cross, it is Greek: aletheia = the real / the
song an antiphon (the fifteenth reality]: religious notion which
one), in which is summarized the expresses the ultimate divine
theme of the evening services from reality, namely the personality of
the Holy Week: “Today has been God, of Whose presence is evident
hanged on the wood the One Who in creation (Romans: 1: 19) and
hanged the earth on the waters. communicated in revelation (see
With a crown of thorns has been REVELATION). «The Truth of God»
crowned the emperor of the angels. (Romans: 1: 18, 25) is equivalent
With liar porphyry has been with the manifestation of His
dressed the One Who dressed the ineffable personal Being, which is
sky with clouds. Hitting upon the object of the faith (II
cheek has taken the One Who freed Thessalonians: 2: 10-12), the
Adam into Jordan River. With nails salvation being the effective
has been nailed the Bridegroom of communion with the mystery of
the Church. With the spear has revealed God (II Thessalonians: 2:
been pricked the Son of the Virgin. 10). The lie is a distortion and a
We are worshipping Your passions, chocking of the real (Romans: 1:
Christ. Show to us also Your 18), because it has its root in
glorious Resurrection”. The Holy «Antichrist», the father of the lie,
and the Great Friday is a non- the impostor who falsifies the
liturgical day. At Vespers is song personal reality, who masks and
the burial service and the deforms the personality (I John: 2:
procession go around the Church 22 and 4: 6). As religious notion
with the Holy Epitaph, on which is the truth has multiple meanings:
represented the laying of Christ a) Attribute of God «the Holy
into the tomb. During the Holy and and the True One» (Apocalypse: 3:
Great Saturday, instead of 7), namely the absolute and
Cherubic, at the Liturgy of the transcendent personality of God,
Saint Basil, it is song the troparion: His eternal substance, that cannot
“Let all body keep silence and stay be neither changed nor justified,
with fear and with tremble and but only affirmed: «You are God
nothing earthly to think into and Your words are unchanged» (II
himself; for the Emperor of the Kings: 7: 28 (in King James Bible
emperors and the Lord of the lords we have II Samuel: 7: 28 / E. l. t.`s
is going to be stabbed and to give n.)). The truth is the faithfulness
Himself towards the salvation of (Psalms: 145: 6), the religious act
the believers. And before Him are of knowing that God is true
going the heavenly groups with the (Romans: 3: 4). The truth is a
whole chieftain and the power, the discovery of the personality of God:
cherubims with many eyes and the «Truly, this One was the Son of
seraphims with six wings each, God» (Matthew: 27: 54).
covering their faces and singing the b) The Christian truth is
revelation, the work of revelation of
God and the content of this receive, because the world doesn`t
discovery. In this sense, His will, see Him and doesn`t know Him,
His commandments (Psalms: 110: but you know Him, because He
7) and His words are «laws of the remains with you and will be in
truth, wonderful teachings and you» (John: 14: 16-17). «Paraclete»
ordinances» (Nehemiah: 9: 13). The is the One Who confirms Christ
law of the Old Testament contains and gives certitude to the Truth
«the guide of the knowledge and of (John: 15: 26; 16: 13). The Holy
the truth» (Romans: 2: 20). The Ghost makes the Church: «the
truth is the content of the religion pillar and the foundation of the
of Jesus, «the Man Who told you Truth» (I Timothy: 3: 15) and gives
the truth which I heard from God» to the Church the charisma of the
(John: 8: 40). discernment, that capacity of
c) The truth isn`t a divine separating the ghost of the truth
impersonal substance, or a content from the ghost of the straying (I
of religious speculations, but a John: 4: 6), real from imaginary (II
personal existence which enters in Timothy: 4: 4), the mystery from
history and becomes accessible to myth.
people. «The Word made Himself The Apostles speak about the
body and dwelled among us, full of Truth of the Gospel (Galatians: 2:
grace and of truth» (John: 1: 14). 4), about the words of the truth (II
To the Pilate`s question: «What the Corinthians: 6: 7), in their position
truth is?» (John: 18: 38), Jesus of «witnesses» of the Word (Acts: 1:
does not answer, because He 8), as ones who spoke from God
affirmed before: «I am the path, the instilled by the Holy Ghost (II Peter:
true and the life» (John: 17: 17). 1: 21). To them the Christendom is
For the Apostle John, Jesus Christ «the path of the truth» (II Peter: 2:
is The Truth in person (John: 1: 2) because God wants all the
18). He is the true light (John: 1: 9) people to come to the knowledge of
and the true life (John: 14: 6). In the truth (I Timothy: 2: 4; Ii
Him, the plenitude of the Truth is Timothy: 2: 25). The whole
integrally manifested (John: 1: 14, Christian life has a «dogmatic»
17). That`s why the only way to character, because all its aspects –
access the knowledge of God is the doctrine, cult, ethics, and mission
person of Christ (John: 8: 40, 45). – are determined by the Truth. The
The truth becomes «epiphanic» in faith is «dogmatic» and it means
Jesus (Ephesians: 4: 21). The before anything else «obedience»
apostles insist to see the real, towards the truth (Romans: 2: 8;
namely the mystery which 15: 8), namely towards the «healthy
transcends the Person of Jesus: doctrine», towards the normative
«Show us the Father» (John: 14: 8). apostolic teachings (II Corinthians:
d) The life and the ministration 13: 8). The adoration of God is
of Jesus represent the true made «in ghost and in truth» (John:
«epiphany» of the Truth; though He 4: 23) by recognizing Him and by
will ask to the Father to send possessing Him into heart (Psalms:
«another comforter», «the Ghost of 14: 2). The preaching of the Gospel
the Truth, Which the world cannot equates with announcing and
458
manifesting the truth. The calling of «contemplation» of the real, but not
the apostles is that of not keeping the idolizing of this one, neither its
the Gospel hidden or covered (II mystification.
Corinthians: 4: 2-6), because they The Christian truth is the
have no power against the truth but revelation of God, unveiled in the
for the truth (II Corinthians: 13: 8). Person, the words and the deeds of
The truth (alétheia) has also an Jesus Christ. This revelation forms
ethic meaning and it means the Apostolic teaching that was
holiness (agiasmós), justice (Tobit: transmitted from the beginning
3: 2 (this book is not present in (Polycarp of Smyrna, Letter towards
King James Bible / E. l. t.`s n.)), Philippians VII, 2). Although the
namely it refers to a mode of being early church preserved the godlike
in the communion of God, of living unveiling in the New Testament
into light (I John: 1: 8, 24), of and in the Tradition, The Truth
possessing the light. That`s why remains a mystery and it is not
the opposite of the Truth are not confounded with the biblical texts
only the lie and the heresy (II or with the dogmatic creeds.
Timothy: 2: 18; Titus: 1: 13), but Maximos the Confessor (580-666)
also the imposture and the iniquity affirms that God remains
(Daniel: 8: 12). «Love does not enjoy unrevealed even in His Revelation.
the iniquity, but enjoys the truth» (I In this sense the truth equates
Corinthians: 13: 6). The knowing of with the transcendence of the
the Truth is the source of the revealed mystery. Διδασκαλία
liberty of the spirit, because «the (chapter 16) mentions «the signs of
truth will set you free» (John: 8: the truth» which he identifies with
32). The knowing of the truth is an the great eschatological events (the
integrant part of the soteriological opening of the skies, the
act. The Truth is the embodied annunciation of the Lord`s coming,
Word, and not a written Law. The the resurrection of the dead) which
Truth appears like being the precede the second coming of the
completing and the exceeding of Son of God. The hesychastic
the Law (John: 1: 17). The Truth Fathers say that the Truth, namely
puts a distance between the God Himself, it is One and simple,
Christians and the Law, setting but approaching to Him through
them free. Therefore the Christian contemplation is done in a
ethics begins with the freedom composite mode, being given the
given by the knowing of the Truth fact that the man is a twofold
and not with the Law. This truth is nature.
a principle for deciphering the «Three are the ones which bear
reality (John: 1: 15): «Into Your witness to the truth: the creation,
light we will see light». The the Scripture and the Ghost.
Christian life isn`t a simple ethics, Because through the Scripture and
reduced to the accomplishing of creation, spiritually regarded, is
the commandments, but contemplated the One and simple
presupposes an «illumination», a Truth, as also the composed one
personal revelation. The faith has which comes out of Him. And
an essential cognitive character. through these three witnesses,
The faith presupposes the reaching the mind at, and stopping
in the two truths, the mind has

found out, with the grace of Christ,
its path. Because, through the
simple Truth it has found to itself
the height and the depth, thought
with the mind (intelligible), as also
the endless width, which, putting
the mind in state of amazement
makes it full of fear to extol God.
And through the composed one the
mind has found out, besides the
mentioned ones from before, also
the peace of the heart, the love and
the joy, which make the mind to
sing with love overwhelmed by
wonder». (Kallistos the
Kataphygiote, About the
Contemplative Life, p. 80, in The
Romanian Philokalia, volume VIII,
p. 494-495).
Bibliography: Paul Florensky,

La colonne et le fondement de la
Verité, translation by Constantin
Andronikof, Publishing House lÀge
the l`Homme, Laussane, 1975.
460
“unions” haven`t left any trace,
UUNIONISM [or Unia, the union

especially because it was seen that
the popes were rather preoccupied
to extend their political power
eastward, then to offer protection
with Rome”]: at its origin, the to the Christians against the
“union with Rome” is a political Turks.
concept – and also a political Although they were called as
failure – resulted from the “schismatics’, the Orthodox
combination between the religious believers are always in the objective
politics of the Byzantine Empire of this papal policy. Through the
and the political mission of the mediation of some Polish Catholics
Roman papacy, under the pretext takes place the union from Brest, in
of defending the Christendom. 1596, against the Orthodox
Forced by circumstances, the believers from Byelorussia and
emperor Michael Paleologus was Ukraine. With this has been
proposing to Pope Gregory X, at the created a precedent and a model to
council from Lyon from 1274, an which Rome will refer itself later.
accord through which he was
recognizing that the Roman The Unionism from
Church has the supremacy upon Transylvania.
the universal Church. When the Through union it is understood
“latinophoron” emperor wanted to here the forced passing of a part
impose to his Church the union from the autochthonous Orthodox
with Rome, with the help of the Church of Transylvania under the
Patriarch Ioan Bekkos, the Greek rule of Catholic Bishop of Rome, at
population turned against them. the beginning of the VIII century,
The Rome`s pretentions, accepted under the pretext that the
by the emperor, weren`t been taken Orthodox Church is schismatic
into consideration by the people. and deficient and struggles in
Two centuries later, under the political difficulties. The Jesuits, in
threat of the Ottomans, Emperor their race for imposing the political
Ioan VIII consents to recognize to authority of the Roman pontiff, nor
the pope “the plenitude of the succeeding to establish Latin
power”, with the hope of obtaining missions in Orthodox terrain,
help against the Turks. The employed this intercalated form of
Council from Florence, in 1439, in “unite” Church, which on one hand
the presence of the emperor, of keeps the “oriental rite”, and on the
Pope Eugen IV and of the cardinal other hand, it loses the Orthodox
Bessarion, proclaims the decree of teaching about the local Church
union between the two parts of the and about the authority into the
Church: the Eastern one and the universal Church. The “union” is
Western one, a decree in the favor imposed between the years 1699-
of the Romans. As also after the 1701, unde4r the Metropolitan
council from Lyon, the Orthodox Athanasius Anghel, in difficult
people and clergy, forced to choose political conditions for the
between turban and miter, Romanians from Transylvania. The
upraised against the papacy. These Orthodox Romanian couldn`t resist
because there was about a culture. The Orthodoxy is to them

coalition between the Habsburg exclusively Greek and Slavic,
Empire and Catholicism, with the therefore Oriental, and therefore
purpose of extending into anti-Occidental. The Catholicism
Transylvania. Besides, the bishops would be the sole occidental,
united with Rome become European confession. Or, just this
councilors of the Austrian is the genius of the Romanian
government. Orthodoxy, namely of being a
The promoters of the “union” Church of Latin language and
created their own historical and culture in the Eastern
political argumentation. It is firstly Christendom. The Romanians have
about a mystification of the their faith in common with the
Christendom at Romanians, by Greeks and the Slavs, but through
affirming that Rome stays at the language and culture they have
origin of Romanian`s direct access to the occidental and
Christianization, and Rome would European spirit. They cannot be
have had initial jurisdiction in anti-Occidentals. There is no need
these areas. The passing of the of unionism for reaching at the
Romanians to the Byzantine-Slavic Occident`s culture. The accusation
Orthodoxy it would be a later work, of anti-Occidentalism is
from the centuries 9-14. Therefore superfluous.
the union will be a way of coming Liberation or ethnical and
back to the original Christendom. religious submission of the
It is well understood that the Romanian Orthodox through
Orthodox believers don`t accept union? One of the arguments of the
this interpretation of the union is that that it would have
Christendom`s history at been serving to the social, political
Romanians, a Christendom which and cultural emancipation of the
took roots here since the first Orthodox people. Or, the union is
centuries A. D., under the the result of a double proselytism:
inspiration, the mission and the political and confessional, because
jurisdiction of the Oriental Church. the Catholicism from Transylvania
Rome didn`t create the identified itself with the political
Christendom in the Romanian power of the Habsburgs (Traian
Countries with the accord of this Vedinaș, The Imperial Disunion, in
Church. Neither the beginning, nor “The Romanian Telegraph”, no. 15-
the autonomy, or the autocephaly 16, 1991, p. 2). Through the union
of the Romanian Church weren`t with Rome wasn`t obtained the
decided by Rome. The Romanian unconditioned national liberation
church didn`t come to existence of the Romanians. Gheorghe Șincai
with the Rome`s confirmation. (1754-1816) disapproves the union
But also the character of the just because of this. Since the year
Romanian Christendom is 1700n to 1760 the Romanians
mystified, through the fact that the from Transylvania didn`t have an
“united ones” don`t want to admit Orthodox bishop. In the year 1700
that there is an Orthodox Church the Metropolitan from Sibiu was
of Latin language and Roman abolished. If after that, the
462
Romanian bishops were tolerant, being the caricature and the

they were forced to not oppose contradiction itself of unity” (Y.
themselves to the passing of the Congar, 1054-1954. LÈglise et les
Romanians to another confession Eglises. Neuf Siècles de
and to interrupt the ties with the douloureuse separation entre
Church from the Romanian lÒrient et lÒccident, Irénikon,
Country. Meanwhile also, the tome I, p. 42).
Orthodox monasteries from
Transylvania were almost all of Bibliography: Priest Professor
them destroyed. The fear of union PhD Academician Dumitru
in Romanian doesn`t have anything Stăniloae, The Unionism from
suspect, because it has in view the Romania. A Trying of Dismantling
fact that, besides the privileges of the Romanian People, Bucharest,
the unites hierarchy, it wasn’t a 1973; Mircea Păcuraru, Pages de
efficient remedy against the l`histoire de lÈglise Roumaine.
confessional and political Considération au sujet de lùniatism
disequilibrium from Transylvania. on Transylvanie, Publishing House
After 250 years of “formal of the Biblical Institute, Bucharest,
separation”, at 21th of October 1991; Ștefan Alexe, The Synod from
1948, the General Assembly from Ferrara – Florence (1438-1439) and
Alba Iulia, formed from Greek- the Participation of the Romanian
Catholic believers and clergy, Church, in “The Orthodoxy”, XLI
decided to abolish the act of the (1989), no. 4, p. 19-36.
union from 1698 and the turning
back to the Romanian Orthodox UNITARIANISM: a doctrine
Church. This “united” Church, which sustains the uniqueness of
which was abolished in 1948, has God, rejects the teaching about
resumed its activity in 1989. Trinity, and it doubts about the
In Romanian the “unionism” divinity of Jesus Christ and of the
doesn`t have any more historical Holy Ghost. The Monarchianism
basis in the act of the union sustained the same idea.
because the act of the union was The Unitarian movement
abolished in 1948. This doesn`t appears at the beginning of the
mean that the “official’ united sixteenth century. Among
Church doesn`t have a legal and protagonists are Martin Cerularius,
sociological basis to freely exist and Michael Servetus and Bernard
function. The unionism doesn`t Ochino. For this heresy, Servetus
have ecumenical and was condemned to death by Calvin
ecclesiological basis either, for it is in 1553. The movement spread in
known that the restoration of the Poland and Hungary. In 1565 the
visible unity of the Christians by movement was organized under the
“passing to Rome” of the Orthodox name “The Polish Brothers”.
believers, is an inacceptable Starting with the year 1565, one of
method. Besides, the unionism as the representatives of the
form of proselytism was Unitarianism is Faustus Socinus,
condemned by both churches, who established his headquarters
Catholic and Orthodox. “Unia, says at Racow, abolished in 1638. In
Professor Yves Congar, appears as 1605 appears the Racowian
catechism. In 1654, the Unitarians

emigrated in Holland, Hungary and
England. In Transylvania,
Blandrata, an exiled from Poland,
gains the friendship of Francis
David (1510-1579), a Reformed
Bishop (from 1564) and preacher at
the court of king Ioan Sigismund
(1540-1571). The king accepts at
the Diet from Turda (1568) the
Unitarianism as “tolerated”. In the
year 1571, the Unitarianism, the
Catholicism and the Lutheranism
are declared “recognized religions”.
The Unitarianism from England,
founded by John Biddle (1615-
1662), attracted Presbyterian and
Baptist denominations, which
accepted Arian, Sabellians and
Socian ideas. It was recognized in
1689 (Toleration Act) and legalized
in 1813. One of the most influent
preachers is Dr. Joseph Priestley
(1733-1804) who interprets the
Scripture in a rationalist manner,
and rejects the doctrine of the
redemption and of the falling into
the sin and of the Trinity.
The Unitarianism spread in
Ireland (in 1830 was formed
Remonstrant Synod of Ulster) and
in North America (where Priestley
established himself since 1794).
The first Unitarian Church comes
to existence at Boston in 1785
under the leadership of James
Ficeman, and Episcopalian. The
Faculty of Theology of Harvard
University, founded in 1816,
becomes the intellectual Unitarian
center. In 1825 is founded the
American Unitarian Association
with the headquarters at Boston.
464
plentifully fed the more numerous
VVENERATION (of the martyrs

athletes of the right faith, for the
ones who were next in line they
were entering into
strengthened by the example of the
fight
and of the saints): in the New first ones” (Basil the Great, Epistle
Testament, all the baptized ones 64, Romanian translation,
are called, in a broad sense, saints: Publishing House of the Biblical
“You are together citizens with the Institute, 1988, p. 356). From the
saints and household of God” beginning, The Church brought
(Ephesians: 2: 19). In a narrow Eucharist – namely the sacrifice of
sense, the saints are close friends thanksgiving – in the day of the
of God (John: 4: 14; James: 2: 23); death of the martyrs and of the
they are the righteous ones for saints, even on their tombs.
whose prayer God will spare the Liturgical altars were erected on
people (Genesis: 18: 23-32), for their tombs, the bodies of the
much power have the insisting martyrs and of the saints being
prayers of the righteous one recognized as “temples of the Holy
(James: 5: 16). These ones form, Ghost”. Besides, the foundation of
together with the angels, the many local Churches, during the
heavenly Church of the ones who first centuries, was made in
are together with Christ connection with the martyr death
(Philippians; 1: 23). The Church or the exemplary character of the
not only proposes the saints as life of a local saint. The pall is not
models of holiness, but it believes else but a memory of the practice
also in their role of mediators, of celebrating the liturgy on the
together with Virgin Mary. In the tombs of the martyrs and of the
Acts of the Apostles is preserved saints.
the example of Ste4phan, who There are a few specific
prays for the ones who were elements through which the
lapidating him (Acts: 7: 55-60). The Christian cult of the martyrs and of
Apocalypse compares the prayers the saints radically differs from the
of the saints to the incense which pagan cult of the dead ones.
arises to God (Apocalypse: 5: 8; 8: Firstly, the Church has chosen as
3). The Apostle Paul says that the date for commemorating the
saints are associated by Christ to martyrs and the saints their
the judgment of the world (I “birthday” towards the eternal life,
Corinthians: 6: 2). and not the one according to the
Among its saints, the Church body. Then, the Church practices
has recognized firstly the martyrs, the burial of the dead and forbids
the ones who resisted against the their incineration, because this
sin to the blood, and the ones who contradicts the faith in the
paid their confession of Christ with resurrection of the bodies. The
the sacrifice of their life, during the body is an integral part of the
persecutions. “The more the person. Through burial, the body
Christians were pressed down, the enters in an organic process of
more their number was increasing disappearance, as a seed (John:
and the blood of the martyrs 12: 24; I Corinthians: 15: 35-49),
who must die for being reborn. to us, is the earth trembles, if there
Finally, the Church venerated the is famine, if there emerges some
bodies of some saints, which are pest, immediately one shouts out:
preserved intact – the relics -, as To the lion with the Christians!”
being animated by the Holy Ghost. (Tertullian, The Apologetic, chapter
The relics are honored by the XL, 2, Romanian translation,
Christians, as source of Publishing House of the Biblical
purification, of healing and of Institute, Bucharest, 1981, p. 95).
sanctification (in the Old
Testament, the one who touched a Bibliography: Liviu Stan, The
dead was considered unclean). Canonization of the Romanian
About honoring the relics was Saints, in “The Romanian Orthodox
preserved to us an authentic Church, 86 (1968), no. 6; Ene
document from the second century, Braniște, About Honoring the Saints
which describes how the believers in the Orthodox Church, in “The
from Smyrna gathered the relics of Orthodoxy”, no. 1/1980, p. 44-67;
Saint Polycarp, the disciple of Saint Teodor Popescu, The Doctrine of the
John, dead around the year 165: Orthodox Church about the Cult of
“We have gathered his bones, rarer the Saints, in “Theological Studies”,
than the gold and of more value no. 5-6/1951.
than the precious stones. We have
placed them in the place which VIRGINITY: the cleanness
they deserved. Be the Lord helping (purity) of the body, the chastity or
us to pray there, when we will be the virginity is the total restraint
able, with joy and calm, for from sexual relations proper to the
celebrating the day of his spouses, but also a lack of
martyrdom and day of his birth, movement towards the sinful
both for the memory of the ones passions of the body. The purity as
who committed the fight, and also feature of the bodiless nature
for habituating and preparing the keeps on the order of the angels;
ones who will follow behind” (The that`s why the monk, through his
Martyr Acts, Publishing House of victory over the body, imitates the
the Biblical Institute, Bucharest, state of the angels (Matthew: 23:
1982, p. 33). 30; 19: 12; I Corinthians: 7: 8). The
“Because we worship Christ for virginity is an earnest of the future
He is the Son of God, and we love incorruptibility. This promise
the martyrs according to their presupposes a certain teaching
worthiness like the disciples and about the material body and
the imitators of the Lord, for their certain attitude towards sexuality.
unmatched love for their Emperor The body is not bad per se, that`s
and Teacher; be it to us to become why the marriage and the sexuality
partakers and together disciples are natural-sinless gifts. The body
with them” (Martyr Acts, cited is destined to be the “temple of the
edition, p. 33). Holy Ghost” (I Corinthians: 6: 19).
“If Tiber River overflows over the The monk struggles to transform
banks, if the Nile inundates the his own body in a throne of the
fields, if the sky doesn`t send rains Ghost.
466
The unity between soul and breaking of the natural communion

body was shaken through the between Adam and Eva, having as
Adam`s sin in such a measure, consequence the passionate use of
than the body plays now an the body. “The fire starts when the
ambiguous role, becoming in the devil wants to tie one with another
same time both enemy and friend, with an ugly connection, to try
sustainer and adversary (The both parts” (The Ladder, word XV,
Ladder, word XV, 81). The soul had 41). IN addition, the fornication is
not anymore trust in the body with the only sin from which nobody
which he coexists from the can turn himself back on the same
beginning and from which the soul way on which he has defiled
cannot liberate itself anymore (I himself. Commenting the text from
Peter: 2: 1). “Who will deliver me I Corinthians: 6: 14, Saint John
from the body of this death?” Climacus says: “This one he says it
(Romans: 7: 24). Saint Apostle Paul wrongly, because the through the
combated the fornication, as being leaking it defiles the being itself of
the greatest sin committed by man the body, fact that is impossible to
with the body: “Run away from happen in another sin. And I am
fornication! Any sin which the man asking why at any other sin we
will commit it is outside the body. have habituated ourselves to say
But who indulge himself to the that only the people do wrong, but
fornication commits sin in his body when we hear that somebody
itself (I Corinthians: 6: 18). committed adultery, we say,
In the ascetic practice, the painfully, that this one has fallen”
virginity is the monastic virtue by (The Ladder XV, 39).
excellence. And this is, firstly, from The same one says that this
the understanding that without care for the cleanness of the body
body one cannot gain the virtues. determines the Church to be
Consequently, it is not about the extremely severe toward the ones
mortification of the body, in the who commit the sin of the
physical sense, but of its radical fornication, which the Church does
healing of any corruptness. Only by not reckon it as a simple “mistake”,
living in a vigorous body, in a pure but a real falling: “A knower man
one, the soul can advance on the addressed me a fearsome question:
road of the high virtues. Only “Which is, besides the killing and
melted with the fasting, the body denial, the heaviest sin of all?” he
loses some of the helplessness and said. And I said that to fall in
becomes healthy. The Eastern heresy. “And why, that one said,
ascesis does not know the the universal Church, receiving the
flagellation, because the body is heretics, after their sincere
partaker to the working of the anathematization, makes them
virtues. And then, it is sure that worthy of impartation with the
the ascetic theology from East, has Mysteries, but on the one who has
inspired itself from the tradition of committed adultery, receiving after
those Fathers who consider the he has confessed and he has
falling, or the breaking of the stopped to commit the sin, the
original communion between God apostolic canons command to be
and man, in direct report with the kept far from the Most Pure
Mysteries for many years?” And I, consummation, but the fixing into
becoming scarred by my good is decisive for the process of
incapability to answer, the mystery deification (I Corinthians: 15: 58).
has remained unsolved (The Ladder The progress into virtue is
XV, 43). (see MARRIAGE). analogical and concomitant to the
progress in the knowledge of God.
VIRTUE [Greek: areti, Latin: Christ, Who from the baptism stays
virtus = mewrit, vigor, value]: a hidden into the soul in a kenotic
faculty of the will and of the liberty form, unveils His presence and
of transforming the faith in a style power on the measure of the
of life, in a moral discipline, by increasing into the feeling of the
actualizing the grace of the grace, to His apparition on Tabor,
baptism. Unlike the sensitive order, eschatological form (see ASCESIS
which is submitted to the and DEIFICATION).
movement and to the physical “Each one stays at the middle of
laws, the spiritual order depends these two ways, namely of the
on the man and it is based on his righteousness and of the sin; and
liberty of cooperating with the he chooses which one he wants and
godlike grace. On the ladder of the on this one he advances… And
spiritual life the achieving of the nobody is the cause of his perdition,
virtues is the first stair 9the second but only his won will. And the cause
ones is the mysterious of the salvation is God, Who gifted
contemplation, and the third one, after existence also the happy
the state of deification) and it is existence, the knowledge and the
conditioned by the liberation from power which the man cannot have
passions, these ones forming the outside the grace of God. Neither the
negative identity of the man. The devil can anything towards the
first stair has at its turn three perdition of the man for instance to
stages: the running away from plant in him some enemy decision,
passions, the not-working of the or helplessness, or nescience
passions and the achievement of without will, or anything else, to
the virtues. The state of dispassion, force the man, but he sneaks in only
in which the body is above matter the memory of the evil. Therefore
and the spirit above the body, the one who works the good must
constitute the first form of give thanks to God, or to the One
actualization of the faith and of the Who has gifted to us everything
grace received at baptism. The according to existence. And the one,
energy of the virtue is the power of who chooses the enemy ones, let
renewal hidden into the Mystery of him blame only on himself, because
the baptism. It is also called the nobody can pull him forcedly, since
stair of the toiling, because it God has made him free, to become
concentrates on working the worthy of praise before Him, by
commandments, on the ascesis, as seeing him choosing the good
an exercise of passions` willingly and not from the necessity
elimination. The stability in virtue of the nature, like the speechless
or discipline forms a small portion ones and the lifeless ones are
of the way which leads to imparted of good, but as it is due to
468
a rational being, like God honored

the man to be. But we choose
willingly and by own reckoning to
do the evil, learning this from the
contriver of the sin. Doesn`t force us
God, the One exceedingly good,
(towards good), lest being forced
and not obeying, to have an even
greater condemnation. Neither He
takes from us the liberty which he
has gifted to us with kindness”
(Peter Damascene, Spiritual
Teachings, in The Romanian
Philokalia, volume V, p. 34-35).
conception about the unity and the
W
WOMAN [Latin: femina]. From
equality of the woman was
enormously modified: despite to
her state of inferiority, the woman
was participating to religious
the reference of the creation it is celebrations (Deuteronomy: 12:
known the name of the first 12), to the ritual dance (Judges:
woman, Eva, which it means “life”, 21: 21), to the dinner of the
because out of her was born the sacrifices (I Chronicles: 1: 4), and
human kind (Genesis: 3: 20; to services in altar (Exodus: 38: 8).
Tobit39: 8: 6), created directly by Sara, the Abraham`s wife, receives
God with the purpose of being “a the blessing of God: “And I will
help alike man” (Genesis: 2: 20- bless her and I will give to you out
30). Together with Adam (see of her a son; I will bless her and
ADAM), they form the ancestral she will be mother of peoples”
pair, called to constitute an (Genesis: 17: 16; Romans; 9: 9).
ensemble without which the act of The woman has a role in
the creation is inconceivable maintaining the people of Israel; for
(Genesis: 2: 24; I Corinthians: 11: instance, Ruth, the Moabite (Ruth:
9-9); Matthew: 19: 5). Involved in 4: 5, 11). There are also known a
the act of the falling into the sin few names of prophetesses: Huldah
through the seduction of the devil (II Chronicles: 34: 22), Miriam, the
(Genesis: 3: 4-12; The Wisdom of sister of Moses and of Aaron
Sirach40: 25: 27), suffering the (Exodus: 15: 20), Deborah, which
consequences of this falling (I was elected judge (Judges: 4: 4)
Timothy: 2: 13-15), the woman also and Anna (Luke: 2: 36-38).
receives one of the great messianic According to the New Testament
promises from the history of the the woman is called to have a main
salvation, because the seed – its role both in the history of the
posterity, will destroy the devil: “I salvation, and in the life of the
will put enmity between you and Church. Thus:
the woman, between your seed and a) The woman directly and
her seed; this one will crush your separated from the man
head, and you will sting her heel” participates to the embodiment of
(Genesis: 3: 15). The equality of the the Son of God. In this sense, the
woman with the man in the act of “magnificat” (Luke: 1: 46-48) can
the procreation, her specific be considered a creed of the
contribution in transmitting the life Christian theology about the
and especially the benediction of woman. In the full of joy answer of
her posterity are ideas vigorously Mary commence to be realized the
highlighted in the Book of Genesis. promise made by God to Eva. The
Under the influence of the later seed – the posterity – of the woman
Jewish legislation, this biblical is Jesus Christ (Galatians: 3: 18).
Out of woman, the Son of God
makes to Himself His body.
b) Women are accepted also as
39
This book is not present in King James Bible,
but only in the Romanian Orthodox Bible. disciples of Christ – but not as
40
Idem to the previous footnote.
470
apostles – which symbolized the e) Women have diverse

tribes of Israel; women accompany ministrations, charismas and roles
Him, they listen to Him and they in the Church from the beginning.
participate to His mission (Mark: For instance: the charisma of
15: 40-41; Luke: 8: 1-3; Luke: 23: prophesying (I Corinthians: 11: 5),
49-55). Jesus speaks to the the responsibility of the prayer
Samaritan woman (John: 4: 7-26) (Acts: 1: 14; 12: 12; I Timothy: 5:
and to Martha and Mary (Luke: 10: 5), of instruction (Titus: 2: 3-5), of
38-42). Together with Virgin Mary, organizing the cult in their homes
who stood at the basis of the Cross (I Corinthians: 16: 19; Colossians:
(John: 19: 25), a multitude of 4: 15), of preaching the Gospel and
women “who followed from Galilee the Didache (Romans: 16: 3; Acts:
to Jesus” take part to the 18: 24-26; Philippians: 4: 3). Two
sufferance from Golgotha. categories are mentioned
c) Women were elected as the separately: the female deacons
first witnesses and heralds of the (Phebe – Romans: 16: 1; and I
resurrection of Christ (Matthew: Timothy: 3: 11) and the widows,
28: 1-10); Mark: 16: 1-11; Luke: who have a very précised role (I
24: 1-2 and John: 20: 11-18). They Timothy: 5: 9, 12) and who must
announce the apostles and the fulfill some special conditions (I
other disciples (Luke: 24: 9) and Timothy: 3: 1-13; 5: 9-10).
are convoked together with the From the point of view of the
apostles to welcome the anthropology, the theology has
resurrected Christ, in Galilee: “Go recognized the specificity of the
and announce to My brothers, to feminine gender, under
go in Galilee and there they will see physiological, anatomical,
Me” (Matthew: 28: 10). hormonal and psychological
d) Although it is not widely aspect. The Christian theology has
known what role the women had in combated the inferiority and the
the early Church, we still know inequality of the woman with the
that their presence and their man, being against the acts of
activity are very important. The feminist discrimination. The
“women are always in the company contribution of the woman in the
of the apostles (Acts: 1: 14), what it act of the procreation, it is at least
means that the apostolic circle was equal with the one of the man. The
opened. Apostle Paul considers as man and the woman have a
“comrades of work” on Priscilla, as natural interdependence and
also on Evdokia and Sintihi, in complementarity; they form a unity
whose house a church is organized without which the human cannot
(I Corinthians: 16: 19; Acts: 12: 12) be understood in its totality and
fact for which “all the Churches integrality.
from among the Gentiles are From the ecclesiological point of
grateful (Romans: 16: 4). He cites a view, the Church has recognized
multitude of woman`s names who the place and the nature of
participates to the life of the woman`s ministration, according to
Church (Romans: 16: 6, 12; her natural specificity, but has not
Philippians: 4: 2-3). done out of women a special
category into the churchly body.
The sense itself of the organic “icon” of Christ. Others say that
integrity of the notion of “laos” has the priesthood is not a matter of
not allowed discriminations of sex “representation” or of “typology”,
and age. In this ensemble, all the namely of sex, but of form of
members – women and men – they ministration within the Church.
have a general priesthood (I Peter: Namely, the Church should not
2: 4-5), through the Mystery of the take heed to the principle of the
Baptism, each of them having his “representation”, but to the object
own charisma, through the of the priesthood. Or, from this
Mystery of the Anointment. The perspective, there are not roles and
Church is a community of ministrations which to be, by their
charismas, within which the nature, masculine or feminine. To
women have an essential role. For the question if the woman can be
instance, texts like I Corinthians: “delegated” by the bishop to
14: 34 and I Timothy 2: 10-12, do preside the Eucharist, some
not exclude women from the canonists` answer is not, because
mission of teaching the faith. The the bishop, the symbol of the
structure of the Church, as a “paternity, cannot be represented
historical and social community, is by a woman. The Tradition
comparable with the structure of mentions about female-deacons,
the family, which has at its basis who were liturgically “ordained”, as
the marriage, the conjugal couple part of the instituted ministrants.
(Ephesians: 5: 20-35). But the In any case, the accusation that
Tradition does not mention about the rejection of the women from
the women`s access to priesthood priesthood, through ordination, it
and ordination. Some theologians would be the most patented proof
speak about the typology or the of discrimination against women,
ecclesiological symbolism of the which is practiced within the
woman for the man represents Church, must be rejected.
Christ, the head of the Church, In the New Testament¸ the
and the woman is the “image” of woman it is not compared anymore
the Church, the bride of Christ with Eva, the Adam`s woman, but
(Origen says that Eva is a symbol with Virgin Mary, the new Eva, the
of the Church – Philokalia, I, 23, Mother of the Lord, through whose
Romanian translation, p. 324). The obedience and motherhood the Son
bishop (or the priest) always of God embodied Himself. Mary is
represents the “image” of Christ, the image of the woman not only as
and only in this way he has a model of virtue and maternal love,
ministration that structures the but also as “Birth Giver of God”. In
Church. This equilibrium, man – this sense, to the woman bears the
Christ – the Head of the Church, spiritual and savior role of “giving
woman – Church – the body of birth” into God to her own
Christ, which is the image of the husband and children.
Church, would be broken in the But is must though be
case in which the woman, which is recognized that the canonical
the image of the Church, would dispositions and some rites
take the place of the bishop, the concerning the situation of the
472
woman within the Church have Theophanie), 1978; Idem,

been influenced not only by Sacrement de làmour. Le mystére
Judaism and by the oriental conjugal à la mumière de la
mentality, but also by the civil law, Tradition orthodoxe, Epi Editions,
Roman or Byzantine, according to Paris, 1977; Mgr. Emilianos
which the woman was a tutored Timiadis, The Concern for Women in
person and in permanent the Orthodox Tradition, in
subordination, civil and social. “Diakonia” 12 (1977), no. 1, p. 8-
Such a discrimination and 23; N. Chitescu, In connection with
subordination is contrary to the the Woman`s Priesthood, in “The
Christocentric principle of the Orthodoxy”, XXXI (1979), no. 2, p.
Church, in which there is no male 349-370; Anca Manolache, From
or female part (Galileans: 3: 28). the Present Feminine Problematic,
The woman has therefore her own in “The Metropolitan of Banat”, no.
rank and her right in the life of the 7-8 / 19856, p. 430-441.
Church.
WORD [Greek: o Logos, Latin:
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Their Role and Participation in the the word “which comes out from
Orthodox Church, World Council of the mouth of God” (Isaiah: 55: 11),
Churches, Geneva, 1977 (The namely the teaching of God (Isaiah:
Report of the Consultation from 1: 10; Jeremiah: 1: 4), and the
Agapia, September, 1977); A de personal reality, the Subject, the
Souzenele, Mission de la Femme Hypostasis, into Whom the
dans la perspective de lÀncien au godhead is manifested (John: 1: 11)
Nouveau Testament, in “Cahiers St. in history. Thus one can speak
Irénée”, no. 44, January/February, about the hypostatical Word, the
1964, p. 9-18; Kerin J. Coyle, The person of the divine Logos, Who
Fathers on Woman and Women`s unveils Himself in a personal way
Ordination, in “Eglise et Théologie”, and is communicated into the
9 (1978), 1, p. 51-101; Elisabeth words, the acts and the events of
Behr-Siegel, The Participation of the Revelation: “I am the way, the
Women in the Life of the Church, in truth and the path. Nobody comes
“Sobornost”, no. 6, 1978, p. 480- to My Father, but through Me”
482; Idem, La femme dans lÈglise (John: 14: 6); the revealing word or
Orthodoxe: vision et histoire, in the “word of the faith” (Romans:
“Unité Chrétienne”, no. 53-54, 10: 8), namely the message into
1979, p. 7-43; Idem, La place de la which the hypostatical Word
femme dans lÈglise, in “Irénikon”, communicates Himself and which
no. 1/1983, p. 46-53; Methodios, forms the object of the preaching.
the Metropolitan of Axum, Facing In the spoken or written word the
the Problem of the Ordination of divine person unveils Himself and
Women to the Priesthood, in in the same time hides Himself.
“Ekklesiastikos Pharos”, 61 (1979), The words which form the revealed
no. 1-4, p. 247-256; Paul message are only some ways
Evdokimov, La femme et le salut du towards the central mystery of the
monde, Desclée de Brouwer salvation, towards the Person of
Publishing House, Paris (collection the Son; that`s why Maximos the
Confessor makes difference God appears in two forms: in a

between “voice” and word. The common and simpler one, which is
spoken or written word constitutes seen by the most ones, according to
the voice or the forerunner which what was written: “I saw His and
announces the appearance of the He had neither image nor beauty”
hypostatical Word. (Isaiah: 53: 2); and another, more
The words in general do not hidden and known only by few, by
have support in themselves, but the ones who have become as the
they communicate the person, the saint apostles Peter, Jacob and
reality and the sense of the subject John, before whom the Lord
who expresses himself. So the transfigured Himself, putting on the
Scripture`s words have a function glory into which He overcame the
of precursor or of guide of the senses. After this He is “more
hypostatical Word. In this sense, beautiful to countenance than the
the revealed sense of the Scripture sons of the men” (Psalms: 44; 3).
is only a precursor of His From these two forms, the first one
hypostatical unveiling, the voice of is fits to the beginners; the second
His kenotic appearance in the one is on the measure of the
world and of His eschatological consummated in knowledge ones,
appearance, full of glory. In His as much as it is possible to the
words we notice the personal humans. The first one is the icon of
presence of God, albeit we do not the first coming of the Lord, to which
have the full sense and the clear the letter of the Gospel it refers, and
sight of the reality of this presence. which cleans through sufferings the
Although he manifests Himself ones from the stage of doing; the
through words expressed through second one is the pre-imagining of
signs and wonders, which contain the second coming into glory, to
His thinking, the Person remains a which the Ghost of the Gospel
shrouded reality. But the more the refers, and which transforms the
hypostatical Word takes a visible ones from the stage of the
shape in the Christian`s life, the knowledge, through wisdom,
more this reality unveils itself. As elevating them to the deification
the spoken word can`t be state. Those ones, on the basis of
communicated without breath or the transfiguration of the Word,
sound, as so the Word of God, the mirror with the unveiled face the
“Logos”, cannot be imparted glory of God” (Maximos the
without the Ghost “Pneuma” (Acts: Confessor, Theological Heads
4: 25; 28: 25; II Peter: 1: 21). (Gnostic), I, 97, in The Romanian
That`s why the Word it means the Philokalia, volume II, p. 162-163).
power (logos-dynamis), the action,
the deed of the person into and WORLD [Greek: kosmos, Latin:
through the Ghost. The world has mundus]: the creation of God, the
been created through the energy of environment into which the man
the Word of God (Hebrews: 11: 3). exercises his creator, sacerdotal
“To the ones who occupy and prophetic role. It is very
themselves with more diligence with interesting the fact that Jesus
the godlike Scriptures, the Word of Christ speaks about the world in
474
His priestly prayer, in which He not only an expression of the

makes distinction between being egotism, because they show the
into the world and to be of the helplessness to detach from the
world: “They are not of the world, matter, but also an expression of
like neither I am of the world” the irrationality, because they
(John: 17: 16). Thus, the Church change the meaning of the things,
stays at the frontier of the world: by using them against their natural
on one hand one can speak about purpose.
the presence and the world of the In the eschatological
Church into the world: “I do not perspective, the world, called to
pray You to take them from the take the form of the Church in the
world, but to guard them against Mystery of the Baptism, it will be
the cunning one” (John: 17: 15); transfigured in the Kingdom of
On the other hand, one can speak God. That`s why, the Christian,
about the exteriority of about the knowing the destiny and the
independence of the Church from dynamic of the world, he prays
the world which refuses or stays himself: “Let the grace come and
outside the alliance with God. The this world to pass” (Didache: 10: 5).
attitude of the Church for the
world comes from its sacramental Bibliography: Antonie
character. The Church is Plămădeală, The Celebrant Church
objectively inside the communion in the Holy Scripture, in the Holy
with God. “I have chosen you from Tradition and in the Contemporary
the world” (John: 15: 19), whilst Theology (doctoral thesis), in
the world resists under the “Theological Studies”, XXIV (1972),
influence of the “master of this no. 5-8, p. 325; Priest Professor
world” (John: 14: 30) against PhD Academician Dumitru
accepting this communion. The Stăniloae, The Dynamic of the
Church cannot therefore to Creation into the Church, in “The
legitimate or to consecrate the Orthodoxy”, XXIX (1977), no. 3-4,
world as such, which organizes p. 281-291.
itself according to its autonomous
laws, but invites the world to enter
in the sphere of the grace. By
taking upon Himself the “sin of the
world” (John: 1: 23), Jesus Christ
is “the Savior of the world” (John:
4: 42), His redemptory work having
a cosmic irradiation: “He believed
into the world” (I Timothy: 3: 16).
In the ascetic vocabulary, the
world it means the egotist and
irrational attachment towards the
pure carnal reality of the body and
pure material of the creation. The
world equals to the bodily love for
the self, namely to the “tunics of
skin” or to the passions which are
BIBLE
GLOSSARY OF NOTIONS BISHOP
BLASPHEMY
ACCURACY (EXACTINGNESS) BLESSING
ADAM BLESSINGS
ADORATION BODY
AFFECTS BOGOMILISM
AGAPE “BORN, NOT MADE” (SEE
AGE CHRISTOLOGY)
AGGIORNAMENTO BRINGING FORTH
AKATISTOS BROTHERS OF THE LORD
ALEXANDRIA BULGARIAN THEOLOGY
ALLIANCE BURIAL SERVICE
ALPHA AND OMEGA CANON
AMBROSIAS CAPPADOCIAN FATHERS
AMEN CATHOLIC-CATHOLICITY
ANALOGY CATHOLICISM
ANAMNESIS CHALCEDON
ANAPHORA CHARISMA
ANATHEMA CHRISM-ANOINTMENT
ANTHROPOLOGY CHRISM-UNCTION
ANTICHRIST CHRISTIAN-CHRISTENDOM
ANTINOMY CHRISTOLOGY
ANTIOCH CHURCH
APOCALYPSE CHURCH - ANGLICAN
APOCATASTASIS CHURCH - ATTRIBUTES
APOLOGETICS CHURCH - PLACE OF CULT
APOLOGISTS CLERGY
APOPHATISM COMMUNION
APOSTOLIC FATHERS COMMUNION WITH THE HOLY
APOSTOLIC SUCCESSION MYSTERIES
APOSTOLICITY COMMUNION OF THE SAINTS
APPEARANCE (SHOWING, CONFESSION
APPARITION) CONSTANTINE
ARYANISM CONTEMPLATION
ASCENT CONTROVERSIES
ASCESIS CREATION
ATTRIBUTES CREATOR
AUGUSTINE CREATOR SPIRITUS (SEE
AUTHORITY HOLY GHOST)
AUTHORITY, PUBLIC CREED
AUTOCEPHALY CROSS
AXIOS CULT
AZYME CYPRIAN
BAD DEACON
BAPTISM DEACONSHIP (SEE
BELIEVE ORTHOPRAXY)
476
DEATH HALLELUIAH
DECALOGUE HELL
DEIFICATION HERESIES
DEVIL HESYCHASM
DISCERNMENT HIERARCHY
DIVINE UNCREATED HIERONYMUS
ENERGIES HOMOUSIOS
DIVORCE-SEPARATION (CONSUBSTANTIAL)
DO THIS HOLIDAYS
DOGMA HOLINESS
DOGMA FROM NICAEA HOLY GHOST
DOXOLOGY HOLY GHOST, THE
EASTER HOLY SCRIPTURES
ECCLESIOLOGY (SEE HOLY WATER (THE GREAT)
CHURCH) HYPOSTATICAL-UNION
ECUMENICAL MOVEMENT I BELIEVE
ECUMENICAL SYNOD ICON
EMBODIMENT ICONOGRAPHY
EN-HYPOSTATIZING IMAGE
ENLIGHTENMENT IMMACULATE CONCEPTION
EPEKTASIS IMPARTATION
EPICLESIS INDELIBLE
EPIPHANY INFALLIBILITY
ESCHATOLOGY INSPIRATION
ETERNITY IRENAEUS
EUCHARIST JESUS CHRIST
EUCHARISTIC JUDGMENT
TRANSFORMATION LIGHTING
EUSEBIUS KENOSIS
EX NIHILO (SEE CREATION) KINGDOM OF GOD
EXEGESIS KNOWLEDGE
EXISTENCE KOINONIA (SEE COMMUNION)
EXTRA ECCLESIAM NULLA KYRION (SEE JESUS CHRIST)
SALUS LAW
FAITH LAYMEN
FALLING LEON THE GREAT
FAMILY LITHIA
FASTING LITURGY
FILIOQUE LITURGY-SYMBOLISM
FLAVIUS LOGOS
GENEALOGY LORD`S DAY
GIFTS (OF THE HOLY GHOST) LORD`S PRAYER
GLORY MAN
GNOSTICISM MAN-HUMAN
GOD-GODHEAD MARANA THA
GOOD MARRIAGE-WEDDING
GOSPEL MESSIANISM
GOSPELS
MILLENNIUM (SEE RELIGIOUS SERVICES

PROTESTANTISM II) RESEMBLANCE
MISSION RESURRECTION (I)
MONASTICISM RESURRECTION (II)
MOTHER OF THE LORD REVELATION
MYSTERY ROMANIAN THEOLOGY
NOT-SACRAMENTAL RUSSIAN THEOLOGY
RELIGIOUS SERVICES SACRIFICE
NOUS SALVATION
OIKONOMIA SAVOT
OIKOUMENE (SEE SAVIOR
ECUMENICAL MOVEMENT) SERBIAN THEOLOGY
OLD-TESTAMENT SCHISM
OLD-CATHOLICS SIN
ORDINATION SIN-ADAMIC
ORTHODOX CHURCHES SOTERIA (SEE SALVATION)
ORTHODOX THEOLOGY SOTERIOLOGY
ORTHODOXY SOUL
ORTHOPRAXY SPIRITUAL-SPIRITUALITY
PALAMAS-ISM SUPPER
PALL SYNAGOGUE
PANTOCRATOR (SEE SYNAXARIA
CREATOR) SYNERGY
PAPAL PRIOMATE (PRIMACY) SYNOD-SYNODALITY
PARADISE TERTULLIAN
PATRISTIC-PATROLOGY THE WAY – THE AWE
PAUL (SAUL) THEOS-KYRIOS (SEE GOD)
PENTARCHY THEOTOKOS (SEE MOTHER
PENTECOST OF THE LORD)
PENTECOSTALISM TORAH (SEE LAW)
PENTECOSTARION TRADITION
PERICHORESIS TRANSFIGURATION
PERSON TRINITY
PETER TRIODE
PHILOKALIA TRUTH
POVERTY UNIONISM
PRAISING UNITARIANISM
PRAYER VENERATION (OF THE
PRESBYTER MARTYRS AND OF THE
PRIEST SAINTS)
PRIESTHOOD VIRGINITY
PROCEEDING VIRTUE
PROPHETS WOMAN
PROTESTANTISM (I) WORD
PROTESTANTISM (II) WORLD
PROVIDENCE
REDEMPTION
478
Editor: Priest CONSTANTIN DRĂGUȘIN

Designer: Priest Valentin Bogdan
PUBLISHING HOUSE OF THE BIBLICAL AND MISSIONARY INSTITUTE OF

THE ROMANIAN ORTHODOX CHURCH

Dictionary of Orthodox Theology

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Priest Professor PhD Ion Bria

Priest Professor PhD. ION BRIA

From its issue, in 1981, the Dictionary of Orthodox Theology, it was

Priest professor PhD Ion Bria

USED TRANSLATIONS AND ABBREVIATED TITLES

Damascene: The Orthodox Faith: Saint-Jean Damascéne, La foi orthodoxe (and

EIB – the Biblical Institute Publishing House, Bucharest;

pastoral compassion, then the

A ABBA – parent, father, in the

character of the primordial sin, out of dust, breath of life out of

become, due to the tilting of the Bibliography: Maximos the

final target. In the writing of the Jesus” (Ephesians: 2: 7). The

(necessary) in order to move (to worshipping, veneration]: a

hiperdoulia) of the Lord`s Mother, disciples». (The martyrdom of Saint

to You: Rejoice, the One Who is Alexandria has a unilateral

ALLIANCE = covenant, In the memory of this ritual God

Diathiki, in the Kittel Dictionary, the development of the

you» (according to Origen, About kindness, filling up everything with

way of knowing God through this all of you»; the prayer of

ANAMNESIS (maybe within the Bibliography: Nicolae Cabasila,

denounces the empires of this Apocalypse: 1: 17-18). His word is

In what concerns the knowing cosmic optimism; the apocatastasis

center of any knowledge. The comprised in the revelation of the

by Origen in Agaist Cels). Trajan, interpretation. The Word, «the

school in Syria (he established the Publishing House of the Biblical

God a distinction between the the Holy Light 8, in The Romanian

I [Coll. Sources Chrétiennes], Les ecumenical Christendom; we find

an event of the Holy Ghost, but the uninterrupted succession of the

second coming, Christ manifests encouraging the ascesis. Stays for

justifies the coercing of the (dynamis) or the grace (haris)

way. The authority was manifested faculty of proposing the articles of

though, to change the report (I Peter: 2: 25). Mark the Evangelist

according to pure geographic differs from the system of the

of a “sister- Church” on the consent of the Church” (I Epistle

Armenian Church, which also uses

BAD [Latin: reus = accused,

“The bad wasn`t, neither will be spiritual enlightenment and of the

b) The rejections or the According to the 47th apostolic

whether it is not known who pre-imagines His death and His

The New Testament offers many

biblical revelation from Genesis to interpret the Old Testament in the

12-17 and Deuteronomy: 5: 16-21. number: Genesis, Exodus,

Otherwise, the whole liturgy, and Leviticus Ezekiel

Kirche, in the volume Aus der church (eparchy). The Episcopal

through a special ordination. But CHURCH). From now on, the

Church (see AUTHORITY). The Bibliography: Saint Ignatius of

(Mark: 15: 29). The blasphemy protection of the blessed persons or

“AND seeing the multitudes, he New one.

Himself, then death wouldn`t have Constantine. The leadership of the

“Albigenses”, who settled with « the Lord`s Prayer» the

Mother of the Lord, born after Slavonic History (1762) pronounces

Panchovsky in ethics, Bishop II, Stuttgart, 19060; R. M. French,

Greek Orthodoxy, Greek Orthodox each one who hopes (according to

in the Hebrew Bible, the Christian

CCANON [Greek: kanon =

dogmas (see DOGMA), which Matins which comprises the

Truly, they explain the “dogma of the Ghost is a creature. He

same sense: a sole being-substance organized, by using the

Symbol and in the Symbol from its internal plenitude, of the