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2026-04-15T13:36:16Z
User contributions
MediaWiki 1.30.0
https://en.orthodoxwiki.org/index.php?title=User_talk:LoveMonkey&diff=75264
User talk:LoveMonkey
2008-09-02T03:54:11Z
<p>LoveMonkey: /* Theo-philosophical articles */</p>
<hr />
<div>{{welcome}}<br />
<br />
[[User:Gabriela|Gabriela]] 22:54, August 28, 2006 (CDT)<br />
<br />
==Lossky==<br />
Your question in regards to [[Vladimir Lossky]] had [[User_talk:Pistevo#Lossky|already been put forward]] by [[User:Fr_Lev|Fr Lev]], and answered on [[User_talk:Fr_Lev|his talk page]]. &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 06:41, August 29, 2006 (CDT)<br />
:Wasn't trying to answer anything about Lossky. As I said in my previous response to Fr Lev, ''I didn't write it''. [[User_talk:Bratioann|This user wrote the article]] using a faulty article name, and because there was already an article at [[Vladimir Lossky]], I amalgamated the information of the Lossky article into the Vladimir Lossky article. Aside from small details about his relations with [[Sophrony (Sakharov)|Elder Sophrony]], I do not profess knowledge in this area, nor did I ever claim it. This is a wiki - if you know better, then for the good of everyone who reads this, change it.<br />
:Additionally, the reference template (which I wrongly cited on Fr Lev's talk page) is [[Template:Citation]] &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 15:57, August 29, 2006 (CDT)<br />
::Please do - and saying what ideas (eg sophiology) that Lossky opposed would also make a valuable contribution to the article.<br />
::n.b. Just in case this is relevant - don't feel you have to ask permission to edit an article (particularly this one, where I have publicly stated my lack of emotional involvement); this is a wiki, collective knowledge is kinda the only thing we've got. In short - please edit away! :) &mdash; edited by [[User:Pistevo|<font color="green">Pιs</font><font color="gold">τévο</font>]] <sup>''[[User talk:Pistevo|<font color="blue">talk</font>]]'' ''[[User talk:Pistevo/dev/null|<font color="red">complaints</font>]]''</sup> at 16:24, September 4, 2006 (CDT)<br />
<br />
== Exporting to Wikipedia ==<br />
<br />
1. The wiki engine has nothing to do with licensing. It's just a piece of software.<br />
<br />
2. I just clarified the existing terms more explicitly, since I saw that there was some disagreement going on over at Wikipedia on the subject.<br />
<br />
3. Licensing on OrthodoxWiki was defined by the administration within the first year of its inception. It is unlikely to be changed at this point, since so many edits here have been contributed under its terms. (This same message was posted on my talk page.) &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]]</small> 14:14, April 24, 2007 (PDT)<br />
<br />
== Theo-philosophical articles ==<br />
<br />
You have probably noticed that I've deleted a couple articles you've been working on. As I've stated elsewhere, the reason why these articles were deleted is that they didn't fit in to the purpose of OrthodoxWiki, namely, to produce encyclopedic articles on Orthodox Christianity which are accessible to the non-expert (which should be true of any encyclopedia). Remember that this is not a compendium of philosophical essays, but rather of direct, basic educational material. See the ''Oxford Dictionary of the Christian Church'' and the ''Blackwell Dictionary of Eastern Christianity'' for examples of the kinds of articles that are appropriate.<br />
<br />
Thanks for your contributions! &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]] <font face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">('''[[User:ASDamick/Wiki-philosophy|THINK!]]''')</font></small> 21:00, September 1, 2008 (UTC)<br />
<br />
:LM, I can see why a few people had a concern about the [[theosis]] article, and I affirm the push to keep OrthodoxWiki more in the style of a general encyclopedia. If you want to keep working on the article, it might be safer to link it as a personal essay on your user page. Also, about the "glossary" articles -- I wonder if it would be more useful to create an entry something like "Glossary of terms used in the Philokalia" and put each term there? — [[User:FrJohn|<b>FrJohn</b>]] ([http://orthodoxwiki.org/index.php?title=User_talk:FrJohn&action=edit&section=new talk])<br />
No it was theoria. And no thanks, goodbye.<br />
[[User:LoveMonkey|LoveMonkey]] 03:54, September 2, 2008 (UTC)</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gregory_of_Nyssa&diff=75246
Gregory of Nyssa
2008-09-01T18:49:06Z
<p>LoveMonkey: /* Stages */</p>
<hr />
<div>[[image:Gregorynyssa.jpg|right|thumb|St. Gregory of Nyssa, one of the [[Cappadocian Fathers]].]]Our father among the saints '''Gregory of Nyssa''' (''ca.'' A.D. 335 &ndash; after 384) was [[bishop]] of Nyssa and a prominent [[theologian]] of the fourth century. He was the younger brother of [[Basil the Great]] and friend of [[Gregory the Theologian]]. Gregory's influence on Church doctrine has remained important, although some have accused this theology of containing an [[Origen|Origenist]] influence. He is commemorated on [[January 10]].<br />
<br />
==Life==<br />
Gregory was raised in a very pious (and large) Christian family of ten children; his grandmother [[Macrina the Elder]], his mother [[Emily]], his father [[Basil the Elder]], his sisters [[Macrina the Younger]] and [[Theosebia]], and his brothers [[Basil the Great]] and [[Peter of Sebaste]] have all been recognized as saints. He received a good education and taught rhetoric at one point. In 372, his brother Basil [[ordination|ordained]] him the [[bishop]] of Nyssa in Cappadocia (in present-day Turkey). <br />
<br />
Gregory and Basil both spent much effort defending the Faith against the attacks of the [[Arianism|Arians]]. He was twice deposed as leader of his See because of false accusations made by the heretics. His position as bishop was finally restored in 378.<br />
<br />
The next year, 379, his brother [[Basil the Great]] died. As the two were extremely close, Gregory was very grieved at his loss. To honor his brother, Gregory wrote his funeral oration and then completed Basil's ''Hexaemeron'', a series of nine sermons, delivered during [[Great Lent]], which described and elaborated upon the [[Genesis]] account of the world's creation in six days (Hexaemeron means "six days"). The following year, Gregory's sister [[Macrina the Younger|Macrina]] also died, and Gregory wrote a [[hagiography]] detailing her life.<br />
<br />
About this time Gregory attended the Council of Antioch, a local [[synod]], in which he zealously defended Orthodoxy. The council was called to rebut a [[heresy]] which denied the perpetual virginity of the [[Theotokos]], on one hand, and other the other hand forbid worship of her as God or part of the Godhead. Gregory was simultaneously continuing to fight Arianism. Next, he attended the [[Second Ecumenical Council]] in Constantinople, which added the final section concerning the [[Holy Spirit]] to the [[Nicene-Constantinopolitan Creed]].<br />
<br />
For the rest of his life, Gregory continued to attend church councils, discuss doctrinal matters, and combat various heresies. <br />
He reached old age and finally reposed in the Lord near the end of the fourth century.<br />
<br />
==Gregory's Theology==<br />
===Triadology===<br />
Gregory is remembered above all for two major contributions to theology. The first is his doctrine of the [[Holy Trinity|Trinity]], a development of the theology of Basil and their mutual friend Gregory Nazianzus. Following Basil's lead, Gregory argues that the three Persons of the Trinity can be understood along the model of three members of a single class: thus, the Father, Son, and Holy Spirit are three in the same way that Peter, Paul, and Timothy are three men. So why do we not say there are three Gods? Gregory answers that, normally, we can distinguish between different members of the same class by the fact that they have different shapes, sizes, and colours. Even if they are identical, they still occupy different points in space. But none of this is true of incorporeal beings like God. Even lesser spiritual beings can still be distinguished by their varying degrees of goodness, but this does not apply to God either. In fact, the only way to tell the three Persons apart is by their mutual relations — thus, the only difference between the Father and the Son is that the former is the Father of the latter, and the latter is the Son of the former. As Gregory puts it, it is impossible to think of one member of the Trinity without thinking of the others too: they are like a chain of three links, pulling each other along.<br />
<br />
===Infinity===<br />
Gregory's second main contribution is his spiritual theology. He is the first Christian [[theologian]] to argue for the infinity of God. [[Origen]], often called a major influence on Gregory, had explicitly argued that God is limited, an essential notion in Platonism, since to be limited is to be clearly defined and knowable. Gregory, however, argues that if God is limited he must be limited by something greater than himself; he is therefore without boundaries. The idea had already been developed by neoplatonic philosophers, especially Plotinus, another important influence on Gregory, but he is the first Christian to defend it, apart from some hints in the work of [[Irenaeus of Lyons|Irenaeus]].<br />
<br />
Accordingly, Gregory argues that since God is infinite he cannot be comprehended. In contrast, Origen had spoken of the spiritual journey as a progression of increasing illumination, as the mystic studies [[Holy Scripture|Scripture]] and comes to learn more about God.<br />
<br />
===Stages===<br />
Gregory speaks of three stages of spiritual progression: initial darkness or ignorance, then spiritual illumination, and finally a darkness of the mind in contemplation of the God who cannot be comprehended. (See [[apophatic theology]].)<br />
<br />
Like earlier authors, including the Jewish [[Philo of Alexandria]], he uses the story of [[Moses]] as an allegory for the spiritual life. Moses first meets God in the burning bush, a [[theophany]] of light and illumination, but then he meets him again in the cloud, where he realizes that God cannot be seen by the eyes. Ascending [[Mount Sinai]], he finally comes to the "divine darkness", and realizes that God cannot be known by the mind either.<br />
<br />
It is only through not-knowing and not-seeing that God can, paradoxically, be known and seen. This notion would be extremely influential in both Western and Eastern spirituality, via the mystical writings of Pseudo-[[Dionysius the Areopagite]]. Thus he is a major figure in the history of apophatic theology and spirituality.<br />
<br />
===Epektasis===<br />
Related to this is Gregory's idea of epektasis or constant progress. Platonic philosophy said that stability is perfection and change is for the worse; in contrast, Gregory described the ideal of human perfection as constant progress in virtue and godliness. In Gregory’s theology, God himself has always been perfect and has never changed, and never will. Humanity fell from grace in the Garden of Eden, but rather than return to an unchanging state, humanity's goal is to become more and more perfect, more like God, even though humanity will never understand, much less attain, God's transcendence. This idea has had a profound influence on the Eastern Orthodox teaching regarding [[theosis]] or "divinization".<br />
<br />
Gregory also taught that while it cannot be known whether or not all humans will be saved, as Origen speculated, faithful Christians may hope and pray for the salvation of all, even after death. He thus presents a hopeful alternative to those theologies, such as that of [[Augustine of Hippo|Augustine]], which state that at least some, of necessity, will be eternally condemned to hell.<br />
<br />
===Quotes===<br />
"When we lay bare the hidden meaning of the history, scripture is seen to teach that the birth which distresses the tyrant is the beginning of the virtuous life. I am speaking of the kind of birth in which free will serves as the midwife, delivering the child amid great pain. For no one causes grief to his antagonist unless he exhibits in himself those marks which give proof of his victory over the other." -- ''The Life of Moses''<br />
<br />
"A greedy appetite for food is terminated by satiety and the pleasure of drinking ends when our thirst is quenched. And so it is with the other things... But the possession of virtue, once it is solidly achieved, cannot be measured by time nor limited by satiety. Rather, to those who are its disciples it always appears as something ever new and fresh."<br />
<br />
"The soul has followed Moses and the cloud, both of these serving as guides for those who would advance in virtue; Moses here represents the commandments of the Law; and the cloud that leads the way, its spiritual meaning. The soul has been purified by crossing the Sea; it has removed from itself and destroyed the enemy army. It has tasted of the waters of Marah, that is, of life deprived of all sinful pleasure; and this at first had seemed bitter and unpleasant to the taste but offered a sensation of sweetness to those who accepted the wood. Next it enjoyed the beauty of the palm trees of the gospel and the springs; it filled itself with the living water, that is, the rock. It took within itself the bread of heaven. It overwhelmed the foreign host—a victory due to the extended arms of the Lawgiver, which thus foreshadowed the mystery of the Cross. Only then can the soul go on to the contemplation of transcendent Being."<br />
<br />
==Writings==<br />
<br />
===Dogmatic Treatises===<br />
*Against Eunomius<br />
*Answer to Eunomius’ Second Book<br />
*On the Holy Spirit<br />
*On the Holy Trinity, and of the Godhead of the Holy Spirit<br />
*On “Not Three Gods.”<br />
*On the Faith<br />
<br />
===Ascetic and Moral Treatises===<br />
*On Virginity<br />
*On Infants’ Early Deaths<br />
*On Pilgrimages<br />
<br />
===Philosophical Works===<br />
*On the Making of Man<br />
*On the Soul and the Resurrection<br />
*The Life of Moses<br />
<br />
===Apologetic Works===<br />
*The Great Catechism<br />
<br />
===Oratorical Works===<br />
*Funeral Oration on Meletius<br />
*On the Baptism of Christ<br />
<br />
===Letters===<br />
*To Eusebius<br />
*To the City of Sebasteia<br />
*To Ablabius<br />
*To Cynegius<br />
*A Testimonial<br />
*To Stagirius<br />
*To a Friend<br />
*To a Student of the Classics<br />
*An Invitation<br />
*To Libanius<br />
*Second Letter to Libanius<br />
*On His work against Eunomius<br />
*To the Church at [[Nicomedia]]<br />
*To the Bishop of Melitene<br />
*To Adelphius the Lawyer<br />
*To Amphilochius<br />
*To Eustathia, Ambrosia, and Basilissa<br />
*To Flavian<br />
<br />
==Sources and external links==<br />
* [[Wikipedia:Gregory of Nyssa]] (Source of theology section.)<br />
* [http://ocafs.oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=100140 Gregory of Nyssa Hagiography] ([[Orthodox Church in America|OCA]]<br />
* [http://www.fordham.edu/halsall/basis/macrina.html#life Gregory’s Life of Macrina]<br />
* [http://www.bhsu.edu/artssciences/asfaculty/dsalomon/nyssa/home.html Gregory of Nyssa homepage: Numerous writings of Gregory]<br />
* [http://www.ccel.org/fathers2/NPNF2-05/TOC.htm Christian Classics Library:More of Gregory’s writings]<br />
* [http://www.goarch.org/en/chapel/saints.asp?contentid=379 [[Greek Orthodox Archdiocese of America|GOARCH’s]] Gregory of Nyssa]<br />
* [http://www.comeandseeicons.com/g/sgp05.htm Icon and Troparion of St. Gregory of Nyssa]<br />
<br />
[[Category:Bishops]]<br />
[[Category:Church Fathers]]<br />
[[Category:Saints]]<br />
<br />
[[ar:غريغوريوس النصصي]]<br />
[[ro:Grigorie de Nyssa]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75245
Panentheism
2008-09-01T18:46:27Z
<p>LoveMonkey: /* God and Creation */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated (see [[gnosiology]]).<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
* [[Philo of Alexandra]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
==References==<br />
<div class="small"><br />
<references/><br />
</div><br />
<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75196
Panentheism
2008-08-31T16:25:55Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
* [[Philo of Alexandra]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
==References==<br />
<div class="small"><br />
<references/><br />
</div><br />
<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75195
Misotheism
2008-08-31T16:24:46Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Misotheism''' (μισόθεος a compound of μίσος "hatred" and θεός "god") is the hating the gods, or hatred of God. The term has its origin in Aeschylus' depiction of Prometheus in ''Prometheus Bound'' and ''Prometheus Unbound''. Prometheus professed hatred of the gods because of their punishment of him for bringing fire to humankind. "Misotheist" is the expression given to a person who blames God for negative experiences within that person's life that result in a spitefulness towards God. It can also be a expression of distain for the teachings of God, or when one believes that God is unjust or evil. <br />
<br />
== See Also ==<br />
* [[Panentheism]]<br />
* [[problem of evil]]<br />
* [[theophilos]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
==References==<br />
<div class="small"><br />
<references/><br />
</div><br />
<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75194
Panentheism
2008-08-31T16:24:30Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
==References==<br />
<div class="small"><br />
<references/><br />
</div><br />
<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75193
Panentheism
2008-08-31T16:23:37Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
== References ==<br />
</references><br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75192
Panentheism
2008-08-31T16:23:18Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
== References ==<br />
<references/><br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75191
Panentheism
2008-08-31T16:22:13Z
<p>LoveMonkey: /* External links */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
Wikipedia article [http://en.wikipedia.org/wiki/Panentheism]<br />
<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75190
Panentheism
2008-08-31T16:21:45Z
<p>LoveMonkey: </p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]].<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75189
Panentheism
2008-08-31T16:19:39Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]] and interpreted by the [[New Thought|New Thought movement]] as being synonymous: ''"The Father and I are one."''<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
* [[Augustine of Hippo]]<br />
<br />
== External links ==<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75188
Panentheism
2008-08-31T16:19:20Z
<p>LoveMonkey: /* God and Creation */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]] and interpreted by the [[New Thought|New Thought movement]] as being synonymous: ''"The Father and I are one."''<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
== External links ==<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75187
Panentheism
2008-08-31T16:18:29Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]] and interpreted by the [[New Thought|New Thought movement]] as being synonymous: ''"The Father and I are one."''<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in the Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
== External links ==<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75186
Panentheism
2008-08-31T16:17:44Z
<p>LoveMonkey: </p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]] and interpreted by the [[New Thought|New Thought movement]] as being synonymous: ''"The Father and I are one."''<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in the Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
== External links ==<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Panentheism&diff=75185
Panentheism
2008-08-31T16:17:00Z
<p>LoveMonkey: New page: '''Panentheism''' (from Greek ''{{Polytonic|πᾶν}}'' (pân) "all"; ''{{Polytonic|ἐν}}'' (en) "in"; and ''{{Polytonic|θεός}}'' (Theós) "God"; "all-in-God") is ...</p>
<hr />
<div>'''Panentheism''' (from [[Greek language|Greek]] ''{{Polytonic|πᾶν}}'' (pân) "all"; ''{{Polytonic|ἐν}}'' (en) "in"; and ''{{Polytonic|θεός}}'' (Theós) "God"; "all-in-God") is a belief system which posits that God exists and interpenetrates every part of nature, and timelessly extends beyond as well. Panentheism is distinguished from [[pantheism]], which holds that God is synonymous with the material universe.<ref>{{cite web|url=http://www.geocities.com/worldview_3/panentheism.html<br />
|title= The Worldview of Panentheism <br />
- R. Totten, M.Div - © 2000| publisher=Web page| accessdate=2007-10-14}}</ref> <br />
== God and Creation ==<br />
In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal truth. This concept of God is closely associated with the ''[[Logos]]'' as stated in the 5th century [[BC]] works of [[Heraclitus]] (ca. [[535 BC|535]]&ndash;[[475 BC]]), in which the ''Logos'' pervades the [[cosmos]] and whereby all thoughts and things originate; e.g., ''"He who hears not me but the Logos will say: All is one."'' A similar statement attributed to [[Jesus]] by the [[Gospel of John|John 10:30]] and interpreted by the [[New Thought|New Thought movement]] as being synonymous: ''"The Father and I are one."''<br />
<br />
While pantheism asserts that God and the universe are coextensive, panentheism claims that God is greater than the universe and that the universe is contained within God. Panentheism holds that God is the "supreme affect and effect" of the universe. See [[Cosmotheism]][http://www.cosmotheism.net]<br />
<br />
In Eastern Orthodox Christianity, creation is not "part of" God, and the Godhead is still distinct from creation; however, God is "within" all creation, thus the parsing of the word in Eastern and Oriental Orthodox Christianity is "pan-entheism" (God indwells in all things) and not "panen-theism" (All things are part of God but God is more than the sum of all things).<br />
<br />
The Eastern Orthodox and Oriental Orthodox Churches have a doctrine called panentheism to describe the relationship between the Uncreated (God, who is omnipotent, eternal, and constant) and His creation that bears surface similarities with the panentheism described above but maintains a critical distinction.<br />
<br />
Most specifically, these Churches teach that God is not the "watchmaker God" or mechanical God of philosophy found in the Western European Enlightenment. Likewise, they teach that God is not the "stage magician God" who only shows up when performing miracles. Instead, the teaching of both these Churches is that God is not merely necessary to have created the universe, but that His active presence is necessary in some way for every bit of creation, from smallest to greatest, to continue to exist at all. That is, God's energies maintain all things and all beings, even if those beings have explicitly rejected Him. His love of creation is such that he will not withdraw His presence, which would be the ultimate form of slaughter, not merely imposing death but ending existence, altogether. By this token, the entirety of creation is sanctified, and thus no part of creation can be considered innately evil. This does not deny the existence of evil in a fallen universe, only that it is not an innate property of creation.<br />
<br />
This Orthodox Christian panentheism is distinct from a fundamentalist panentheism in that it maintains an ontological gulf or distance between the created and the Uncreated.<br />
== See Also ==<br />
* [[theophilos]]<br />
* [[misotheism]]<br />
* [[theodicy]]<br />
== External links ==<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75184
Misotheism
2008-08-31T16:13:56Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>'''Misotheism''' (μισόθεος a compound of μίσος "hatred" and θεός "god") is the hating the gods, or hatred of God. The term has its origin in Aeschylus' depiction of Prometheus in ''Prometheus Bound'' and ''Prometheus Unbound''. Prometheus professed hatred of the gods because of their punishment of him for bringing fire to humankind. "Misotheist" is the expression given to a person who blames God for negative experiences within that person's life that result in a spitefulness towards God. It can also be a expression of distain for the teachings of God, or when one believes that God is unjust or evil. <br />
<br />
== See Also ==<br />
* [[Panentheism]]<br />
* [[problem of evil]]<br />
* [[theophilos]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=John_S._Romanides&diff=75174
John S. Romanides
2008-08-30T18:20:48Z
<p>LoveMonkey: /* Works */</p>
<hr />
<div>Father '''John Savvas Romanides''' (1927 - 2001) was a prominent 20th century Orthodox Christian [[priest]], [[theologian]], and writer. <br />
<br />
==Life==<br />
Fr. Romanides was ordained in 1951 while studying at Yale University Divinity School, and served at Holy Trinity Church in Waterbury, Connecticut, from 1951 till 1954. After finishing his studies at Yale he was transferred for the summer of 1954 to Holy Trinity Cathedral in New York City until he left for studies at [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute]] in Paris (1954-55). He did his doctoral work at the University of Athens from 1956 to 1957. His dissertation, ''The Ancestral Sin'', was accepted and published in 1957, but over the objections of faculty members [[Panagiotes Trembelas]] and P. I. Bratsiotis. Although the dissertation focused on original sin, [[Christos Yannaras]] writes, "Romanides succeeded in summarizing the whole of Orthodox dogma, emphasizing the deep gulf separating it from the intellectualist and juridical expressions of Western dogma".<ref>Christos Yannaras, ''Orthodoxy and the West'', p. 276 (ISBN 978-1885652812)</ref><br />
<br />
He was appointed professor at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross]], Brookline, Massachusetts, where he taught between 1957 and 1965 while continuing his studies and research at the Harvard Divinity School and then at the Harvard Graduate School of Arts and Sciences. All this time, between 1957 to 1968, he was also a parish priest. He was appointed to the parish of Newport, New Hampshire, in 1958. Then in 1959 he was appointed the first priest of St. Athanasius the Great Orthodox Church in Arlington, Massachusetts, which he helped found and organize. He resigned from Holy Cross in 1965 in protest over the removal of Father Georges Florovsky from the faculty by [[Archbishop]] [[Iakovos (Coucouzis) of America|Iakovos]]. Between 1965 and 1968 Father Romanides served as the pastor of Holy Apostles' Parish in Haverhill, Massachusetts. He was professor of [[dogmatics]] at the University of Thessalonike from 1970 until his resignation in 1982. From 1970 on, he also taught at the University of Balamand in Lebanon. He continued to teach even after his retirement. He reposed in Athens on [[November 1]], 2001. <br />
<br />
He also represented the [[Church of Greece]] as member of the Central Committee of the [[World Council of Churches]] and in the dialogues with the Lutherans and the Oriental Orthodox.<br />
<br />
His legacy lives on through his more then 2,000 students, including many priests, [[monk]]s, and at least 10 bishops.<br />
<br />
== Works ==<br />
Romanides argued for the existence of a "national, cultural and even linguistic unity between Eastern and Western Romans" that exisited until the intrusion and takeover of the West Romans (the [[Roman Catholic Church|Roman Catholics]]) by the Franks and or Goths (German tribes).<br />
<br />
{{stub}}<br />
<br />
*''The Ecclesiology of St Ignatius of Antioch'' (1956).<br />
* ''Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society'' (1982) ISBN 0916586545<br />
* ''Ancestral Sin'' (2002) ISBN 0970730314<br />
* ''An Outline of Orthodox Patristic Dogmatics'', edited by [[George Dragas|George Dion Dragas]]. (2004) ISBN 0974561843<br />
<br />
==Studies==<br />
*Aidan Nichols, "John Romanides and neo-Photianism," in ''Light From the East: Authors and Themes in Orthodox Theology'' (1995). ISBN 0722050801<br />
*Andrew J. Sopko, ''Prophet of Roman Orthodoxy: The Theology of John Romanides'' (1998), ISBN 978-0919672253<br />
<br />
==References==<br />
<references /><br />
<br />
==Sources==<br />
*Christos Yannaras, ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age'' (2006). ISBN 978-1885652812<br />
* [http://www.romanity.org/mir/me02en.htm Fabrications about Prof. John S. Romanides by Capuchino Priest Ianni Spiteri] - A response to Yannis Spiteris, ''La teologia ortodossa neo-greca'' (Bologna, Italy: [http://www.dehoniane.it Edizioni Dehoniane], 1992) 281-295.<br />
<!---* [http://www.uni-heidelberg.de/subject/hd/fak7/hist/o1/logs/byzans-l/log.started960829/0031.html Re: Fr. John Romanides' writings on history and eccesiology] - A response on the [http://www.doaks.org/byzansl.html Byzans-L email list] by Timothy Bratton ---><br />
<br />
==External links==<br />
*[http://www.romanity.org/ The Romans: Ancient, Medieval and Modern] Website honoring Fr. John and archiving many of his writings (and those of others)<br />
*[http://www.photooikoumene.org/photo.nsf/htmllist/3DD32B7A81779631C1256C63005AD166/&#36;FILE/07165-24t.jpg Photo] ([http://www.photooikoumene.org/photo.nsf/htmllist/A07165-24.html high-resolution version]): Rev. Prof. John S. ROMANIDES (Greece), Church of Greece, member of the WCC Central Committee, elected by the WCC 8th Assembly, Harare, Zimbabwe, December 1998 (JPEG; © PhotoOikoumene, World Council of Churches, Geneva, Switzerland)<br />
<br />
[[Category:Modern Writers]]<br />
[[Category:Priests]]<br />
<br />
[[el:Ιωάννης Ρωμανίδης]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=John_S._Romanides&diff=75173
John S. Romanides
2008-08-30T18:20:08Z
<p>LoveMonkey: /* Works */</p>
<hr />
<div>Father '''John Savvas Romanides''' (1927 - 2001) was a prominent 20th century Orthodox Christian [[priest]], [[theologian]], and writer. <br />
<br />
==Life==<br />
Fr. Romanides was ordained in 1951 while studying at Yale University Divinity School, and served at Holy Trinity Church in Waterbury, Connecticut, from 1951 till 1954. After finishing his studies at Yale he was transferred for the summer of 1954 to Holy Trinity Cathedral in New York City until he left for studies at [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute]] in Paris (1954-55). He did his doctoral work at the University of Athens from 1956 to 1957. His dissertation, ''The Ancestral Sin'', was accepted and published in 1957, but over the objections of faculty members [[Panagiotes Trembelas]] and P. I. Bratsiotis. Although the dissertation focused on original sin, [[Christos Yannaras]] writes, "Romanides succeeded in summarizing the whole of Orthodox dogma, emphasizing the deep gulf separating it from the intellectualist and juridical expressions of Western dogma".<ref>Christos Yannaras, ''Orthodoxy and the West'', p. 276 (ISBN 978-1885652812)</ref><br />
<br />
He was appointed professor at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross]], Brookline, Massachusetts, where he taught between 1957 and 1965 while continuing his studies and research at the Harvard Divinity School and then at the Harvard Graduate School of Arts and Sciences. All this time, between 1957 to 1968, he was also a parish priest. He was appointed to the parish of Newport, New Hampshire, in 1958. Then in 1959 he was appointed the first priest of St. Athanasius the Great Orthodox Church in Arlington, Massachusetts, which he helped found and organize. He resigned from Holy Cross in 1965 in protest over the removal of Father Georges Florovsky from the faculty by [[Archbishop]] [[Iakovos (Coucouzis) of America|Iakovos]]. Between 1965 and 1968 Father Romanides served as the pastor of Holy Apostles' Parish in Haverhill, Massachusetts. He was professor of [[dogmatics]] at the University of Thessalonike from 1970 until his resignation in 1982. From 1970 on, he also taught at the University of Balamand in Lebanon. He continued to teach even after his retirement. He reposed in Athens on [[November 1]], 2001. <br />
<br />
He also represented the [[Church of Greece]] as member of the Central Committee of the [[World Council of Churches]] and in the dialogues with the Lutherans and the Oriental Orthodox.<br />
<br />
His legacy lives on through his more then 2,000 students, including many priests, [[monk]]s, and at least 10 bishops.<br />
<br />
== Works ==<br />
Romanides argued for the existence of a "national, cultural and even linguistic unity between Eastern and Western Romans" that existence until the intrusion and takeover of the West Romans (the [[Roman Catholic Church|Roman Catholics]]) by the Franks and or Goths (German tribes).<br />
<br />
{{stub}}<br />
<br />
*''The Ecclesiology of St Ignatius of Antioch'' (1956).<br />
* ''Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society'' (1982) ISBN 0916586545<br />
* ''Ancestral Sin'' (2002) ISBN 0970730314<br />
* ''An Outline of Orthodox Patristic Dogmatics'', edited by [[George Dragas|George Dion Dragas]]. (2004) ISBN 0974561843<br />
<br />
==Studies==<br />
*Aidan Nichols, "John Romanides and neo-Photianism," in ''Light From the East: Authors and Themes in Orthodox Theology'' (1995). ISBN 0722050801<br />
*Andrew J. Sopko, ''Prophet of Roman Orthodoxy: The Theology of John Romanides'' (1998), ISBN 978-0919672253<br />
<br />
==References==<br />
<references /><br />
<br />
==Sources==<br />
*Christos Yannaras, ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age'' (2006). ISBN 978-1885652812<br />
* [http://www.romanity.org/mir/me02en.htm Fabrications about Prof. John S. Romanides by Capuchino Priest Ianni Spiteri] - A response to Yannis Spiteris, ''La teologia ortodossa neo-greca'' (Bologna, Italy: [http://www.dehoniane.it Edizioni Dehoniane], 1992) 281-295.<br />
<!---* [http://www.uni-heidelberg.de/subject/hd/fak7/hist/o1/logs/byzans-l/log.started960829/0031.html Re: Fr. John Romanides' writings on history and eccesiology] - A response on the [http://www.doaks.org/byzansl.html Byzans-L email list] by Timothy Bratton ---><br />
<br />
==External links==<br />
*[http://www.romanity.org/ The Romans: Ancient, Medieval and Modern] Website honoring Fr. John and archiving many of his writings (and those of others)<br />
*[http://www.photooikoumene.org/photo.nsf/htmllist/3DD32B7A81779631C1256C63005AD166/&#36;FILE/07165-24t.jpg Photo] ([http://www.photooikoumene.org/photo.nsf/htmllist/A07165-24.html high-resolution version]): Rev. Prof. John S. ROMANIDES (Greece), Church of Greece, member of the WCC Central Committee, elected by the WCC 8th Assembly, Harare, Zimbabwe, December 1998 (JPEG; © PhotoOikoumene, World Council of Churches, Geneva, Switzerland)<br />
<br />
[[Category:Modern Writers]]<br />
[[Category:Priests]]<br />
<br />
[[el:Ιωάννης Ρωμανίδης]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=John_S._Romanides&diff=75172
John S. Romanides
2008-08-30T18:18:27Z
<p>LoveMonkey: /* Works */</p>
<hr />
<div>Father '''John Savvas Romanides''' (1927 - 2001) was a prominent 20th century Orthodox Christian [[priest]], [[theologian]], and writer. <br />
<br />
==Life==<br />
Fr. Romanides was ordained in 1951 while studying at Yale University Divinity School, and served at Holy Trinity Church in Waterbury, Connecticut, from 1951 till 1954. After finishing his studies at Yale he was transferred for the summer of 1954 to Holy Trinity Cathedral in New York City until he left for studies at [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute]] in Paris (1954-55). He did his doctoral work at the University of Athens from 1956 to 1957. His dissertation, ''The Ancestral Sin'', was accepted and published in 1957, but over the objections of faculty members [[Panagiotes Trembelas]] and P. I. Bratsiotis. Although the dissertation focused on original sin, [[Christos Yannaras]] writes, "Romanides succeeded in summarizing the whole of Orthodox dogma, emphasizing the deep gulf separating it from the intellectualist and juridical expressions of Western dogma".<ref>Christos Yannaras, ''Orthodoxy and the West'', p. 276 (ISBN 978-1885652812)</ref><br />
<br />
He was appointed professor at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross]], Brookline, Massachusetts, where he taught between 1957 and 1965 while continuing his studies and research at the Harvard Divinity School and then at the Harvard Graduate School of Arts and Sciences. All this time, between 1957 to 1968, he was also a parish priest. He was appointed to the parish of Newport, New Hampshire, in 1958. Then in 1959 he was appointed the first priest of St. Athanasius the Great Orthodox Church in Arlington, Massachusetts, which he helped found and organize. He resigned from Holy Cross in 1965 in protest over the removal of Father Georges Florovsky from the faculty by [[Archbishop]] [[Iakovos (Coucouzis) of America|Iakovos]]. Between 1965 and 1968 Father Romanides served as the pastor of Holy Apostles' Parish in Haverhill, Massachusetts. He was professor of [[dogmatics]] at the University of Thessalonike from 1970 until his resignation in 1982. From 1970 on, he also taught at the University of Balamand in Lebanon. He continued to teach even after his retirement. He reposed in Athens on [[November 1]], 2001. <br />
<br />
He also represented the [[Church of Greece]] as member of the Central Committee of the [[World Council of Churches]] and in the dialogues with the Lutherans and the Oriental Orthodox.<br />
<br />
His legacy lives on through his more then 2,000 students, including many priests, [[monk]]s, and at least 10 bishops.<br />
<br />
== Works ==<br />
Romanides argued for the existence of the "national, cultural and even linguistic unity between East and West Romans". An existence that lasted until the intrusion and takeover of the West Romans (the [[Roman Catholic Church|Roman Catholics]]) by the Franks or Goths (German tribes).<br />
<br />
{{stub}}<br />
<br />
*''The Ecclesiology of St Ignatius of Antioch'' (1956).<br />
* ''Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society'' (1982) ISBN 0916586545<br />
* ''Ancestral Sin'' (2002) ISBN 0970730314<br />
* ''An Outline of Orthodox Patristic Dogmatics'', edited by [[George Dragas|George Dion Dragas]]. (2004) ISBN 0974561843<br />
<br />
==Studies==<br />
*Aidan Nichols, "John Romanides and neo-Photianism," in ''Light From the East: Authors and Themes in Orthodox Theology'' (1995). ISBN 0722050801<br />
*Andrew J. Sopko, ''Prophet of Roman Orthodoxy: The Theology of John Romanides'' (1998), ISBN 978-0919672253<br />
<br />
==References==<br />
<references /><br />
<br />
==Sources==<br />
*Christos Yannaras, ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age'' (2006). ISBN 978-1885652812<br />
* [http://www.romanity.org/mir/me02en.htm Fabrications about Prof. John S. Romanides by Capuchino Priest Ianni Spiteri] - A response to Yannis Spiteris, ''La teologia ortodossa neo-greca'' (Bologna, Italy: [http://www.dehoniane.it Edizioni Dehoniane], 1992) 281-295.<br />
<!---* [http://www.uni-heidelberg.de/subject/hd/fak7/hist/o1/logs/byzans-l/log.started960829/0031.html Re: Fr. John Romanides' writings on history and eccesiology] - A response on the [http://www.doaks.org/byzansl.html Byzans-L email list] by Timothy Bratton ---><br />
<br />
==External links==<br />
*[http://www.romanity.org/ The Romans: Ancient, Medieval and Modern] Website honoring Fr. John and archiving many of his writings (and those of others)<br />
*[http://www.photooikoumene.org/photo.nsf/htmllist/3DD32B7A81779631C1256C63005AD166/&#36;FILE/07165-24t.jpg Photo] ([http://www.photooikoumene.org/photo.nsf/htmllist/A07165-24.html high-resolution version]): Rev. Prof. John S. ROMANIDES (Greece), Church of Greece, member of the WCC Central Committee, elected by the WCC 8th Assembly, Harare, Zimbabwe, December 1998 (JPEG; © PhotoOikoumene, World Council of Churches, Geneva, Switzerland)<br />
<br />
[[Category:Modern Writers]]<br />
[[Category:Priests]]<br />
<br />
[[el:Ιωάννης Ρωμανίδης]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=John_S._Romanides&diff=75171
John S. Romanides
2008-08-30T18:17:47Z
<p>LoveMonkey: /* Works */ clarified</p>
<hr />
<div>Father '''John Savvas Romanides''' (1927 - 2001) was a prominent 20th century Orthodox Christian [[priest]], [[theologian]], and writer. <br />
<br />
==Life==<br />
Fr. Romanides was ordained in 1951 while studying at Yale University Divinity School, and served at Holy Trinity Church in Waterbury, Connecticut, from 1951 till 1954. After finishing his studies at Yale he was transferred for the summer of 1954 to Holy Trinity Cathedral in New York City until he left for studies at [[St. Sergius Orthodox Theological Institute (Paris, France)|St. Sergius Orthodox Theological Institute]] in Paris (1954-55). He did his doctoral work at the University of Athens from 1956 to 1957. His dissertation, ''The Ancestral Sin'', was accepted and published in 1957, but over the objections of faculty members [[Panagiotes Trembelas]] and P. I. Bratsiotis. Although the dissertation focused on original sin, [[Christos Yannaras]] writes, "Romanides succeeded in summarizing the whole of Orthodox dogma, emphasizing the deep gulf separating it from the intellectualist and juridical expressions of Western dogma".<ref>Christos Yannaras, ''Orthodoxy and the West'', p. 276 (ISBN 978-1885652812)</ref><br />
<br />
He was appointed professor at [[Holy Cross Greek Orthodox School of Theology (Brookline, Massachusetts)|Holy Cross]], Brookline, Massachusetts, where he taught between 1957 and 1965 while continuing his studies and research at the Harvard Divinity School and then at the Harvard Graduate School of Arts and Sciences. All this time, between 1957 to 1968, he was also a parish priest. He was appointed to the parish of Newport, New Hampshire, in 1958. Then in 1959 he was appointed the first priest of St. Athanasius the Great Orthodox Church in Arlington, Massachusetts, which he helped found and organize. He resigned from Holy Cross in 1965 in protest over the removal of Father Georges Florovsky from the faculty by [[Archbishop]] [[Iakovos (Coucouzis) of America|Iakovos]]. Between 1965 and 1968 Father Romanides served as the pastor of Holy Apostles' Parish in Haverhill, Massachusetts. He was professor of [[dogmatics]] at the University of Thessalonike from 1970 until his resignation in 1982. From 1970 on, he also taught at the University of Balamand in Lebanon. He continued to teach even after his retirement. He reposed in Athens on [[November 1]], 2001. <br />
<br />
He also represented the [[Church of Greece]] as member of the Central Committee of the [[World Council of Churches]] and in the dialogues with the Lutherans and the Oriental Orthodox.<br />
<br />
His legacy lives on through his more then 2,000 students, including many priests, [[monk]]s, and at least 10 bishops.<br />
<br />
== Works ==<br />
Romanides argued for the existence of "national, cultural and even linguistic unity between East and West Romans". An existence that lasted until the intrusion and takeover of the West Romans (the [[Roman Catholic Church|Roman Catholics]]) by the Franks or Goths (German tribes).<br />
<br />
{{stub}}<br />
<br />
*''The Ecclesiology of St Ignatius of Antioch'' (1956).<br />
* ''Franks, Romans, Feudalism, and Doctrine: An Interplay Between Theology and Society'' (1982) ISBN 0916586545<br />
* ''Ancestral Sin'' (2002) ISBN 0970730314<br />
* ''An Outline of Orthodox Patristic Dogmatics'', edited by [[George Dragas|George Dion Dragas]]. (2004) ISBN 0974561843<br />
<br />
==Studies==<br />
*Aidan Nichols, "John Romanides and neo-Photianism," in ''Light From the East: Authors and Themes in Orthodox Theology'' (1995). ISBN 0722050801<br />
*Andrew J. Sopko, ''Prophet of Roman Orthodoxy: The Theology of John Romanides'' (1998), ISBN 978-0919672253<br />
<br />
==References==<br />
<references /><br />
<br />
==Sources==<br />
*Christos Yannaras, ''Orthodoxy and the West: Hellenic Self-Identity in the Modern Age'' (2006). ISBN 978-1885652812<br />
* [http://www.romanity.org/mir/me02en.htm Fabrications about Prof. John S. Romanides by Capuchino Priest Ianni Spiteri] - A response to Yannis Spiteris, ''La teologia ortodossa neo-greca'' (Bologna, Italy: [http://www.dehoniane.it Edizioni Dehoniane], 1992) 281-295.<br />
<!---* [http://www.uni-heidelberg.de/subject/hd/fak7/hist/o1/logs/byzans-l/log.started960829/0031.html Re: Fr. John Romanides' writings on history and eccesiology] - A response on the [http://www.doaks.org/byzansl.html Byzans-L email list] by Timothy Bratton ---><br />
<br />
==External links==<br />
*[http://www.romanity.org/ The Romans: Ancient, Medieval and Modern] Website honoring Fr. John and archiving many of his writings (and those of others)<br />
*[http://www.photooikoumene.org/photo.nsf/htmllist/3DD32B7A81779631C1256C63005AD166/&#36;FILE/07165-24t.jpg Photo] ([http://www.photooikoumene.org/photo.nsf/htmllist/A07165-24.html high-resolution version]): Rev. Prof. John S. ROMANIDES (Greece), Church of Greece, member of the WCC Central Committee, elected by the WCC 8th Assembly, Harare, Zimbabwe, December 1998 (JPEG; © PhotoOikoumene, World Council of Churches, Geneva, Switzerland)<br />
<br />
[[Category:Modern Writers]]<br />
[[Category:Priests]]<br />
<br />
[[el:Ιωάννης Ρωμανίδης]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75160
Misotheism
2008-08-30T17:08:36Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>'''Misotheism''' (μισόθεος a compound of μίσος "hatred" and θεός "god") is the hating the gods, or hatred of God. The term has its origin in Aeschylus' depiction of Prometheus in ''Prometheus Bound'' and ''Prometheus Unbound''. Prometheus professed hatred of the gods because of their punishment of him for bringing fire to humankind. "Misotheist" is the expression given to a person who blames God for negative experiences within that person's life that result in a spitefulness towards God. It can also be a expression of distain for the teachings of God, or when one believes that God is unjust or evil. <br />
<br />
== See Also ==<br />
* [[problem of evil]]<br />
* [[theophilos]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=User_talk:Fr_Lev&diff=75159
User talk:Fr Lev
2008-08-30T17:08:10Z
<p>LoveMonkey: /* Talk:Sarum Use */</p>
<hr />
<div>== [[Talk:Liturgy of St. Tikhon of Moscow]] ==<br />
<br />
I've rolled the Talk page back, as per your request. &mdash;[[User:ASDamick|<font size="3.5" color="green" face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">Fr. Andrew</font>]] <sup>[[User_talk:ASDamick|<font color="red">talk</font>]]</sup> <small>[[Special:Contributions/ASDamick|<font color="black">contribs</font>]] <font face="Adobe Garamond Pro, Garamond, Georgia, Times New Roman">('''[[User:ASDamick/Wiki-philosophy|THINK!]]''')</font></small> 01:56, August 6, 2008 (UTC)<br />
<br />
Many thanks! --[[User:Fr Lev|Fr Lev]] 02:04, August 6, 2008 (UTC)<br />
<br />
<br />
==Talk:Sarum Use==<br />
Hello Fr,<br />
I was trying to add some comments to this page, and when i tried to save it removed all existing comments. Tried to undo the revision, and the undo did not save. Not able to restore,,can you please help?? Thanks,<br />
[[User:Angellight 888|Angellight 888]] 20:51, August 26, 2008 (UTC)<br />
<br />
==Help on [[misotheism]] article==<br />
Hello Father I was hoping for some help on the misotheism article. <br />
[[User:LoveMonkey|LoveMonkey]] 17:08, August 30, 2008 (UTC)</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75158
Misotheism
2008-08-30T17:06:51Z
<p>LoveMonkey: </p>
<hr />
<div>'''Misotheism''' (μισόθεος a compound of μίσος "hatred" and θεός "god") is the hating the gods, or hatred of God. The term has its origin in Aeschylus' depiction of Prometheus in ''Prometheus Bound'' and ''Prometheus Unbound''. Prometheus professed hatred of the gods because of their punishment of him for bringing fire to humankind. "Misotheist" is the expression given to a person who blames God for negative experiences within that person's life that result in a spitefulness towards God. It can also be a expression of distain for the teachings of God, or when one believes that God is unjust or evil. <br />
<br />
== See Also ==<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75157
Misotheism
2008-08-30T17:06:09Z
<p>LoveMonkey: /* References */</p>
<hr />
<div>'''Misotheism''' (μισόθεος "hating the gods", a compound of μίσος "hatred" and θεός "god") is the hatred of God. The term has its origin in Aeschylus' depiction of Prometheus in ''Prometheus Bound'' and ''Prometheus Unbound''. Prometheus professed hatred of the gods because of their punishment of him for bringing fire to humankind. "Misotheist" is the expression given to a person who blames God for negative experiences within that person's life that result in a spitefulness towards God. It can also be a expression of distain for the teachings of God, or when one believes that God is unjust or evil. <br />
<br />
== See Also ==<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Theodicy&diff=75156
Theodicy
2008-08-30T17:05:51Z
<p>LoveMonkey: /* External links */</p>
<hr />
<div>The term '''theodicy''' comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to justify God" or "the justification of God." The term was coined in 1710 by the German philosopher Gottfried Leibniz in a work entitled ''Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal'' (published in English as ''Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of Evil''). The purpose of the essay was to show that the evil in the world does not conflict with the goodness of God, and that notwithstanding its many evils, the world is the best of all possible worlds (Optimism).<br />
<br />
== See Also ==<br />
* [[Theophilos]]<br />
* [[problem of evil]]<br />
<br />
== References ==<br />
*Gottfried Wilhelm Leibniz, Austin Marsden Farrer (editor), E. M. Huggard (translator), ''Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of Evil''. ISBN 978-0875484372<br />
<br />
==External links==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Theodicy#Origin_of_the_term].<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75147
Misotheism
2008-08-30T14:17:02Z
<p>LoveMonkey: /* Rebellion Against God and Creation in Orthodox literature */</p>
<hr />
<div>Misotheism hatred of God. The term has its history in the words of Aeschylus and his depiction of Promethius in Promethius Bound and Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoyevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a misotheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75146
Misotheism
2008-08-30T14:16:22Z
<p>LoveMonkey: /* Rebellion Against God and Creation in Orthodox literature */</p>
<hr />
<div>Misotheism hatred of God. The term has its history in the words of Aeschylus and his depiction of Promethius in Promethius Bound and Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* Ivan Karamazov in [[Fyodor Dostoyevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a dystheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75145
Misotheism
2008-08-30T14:15:20Z
<p>LoveMonkey: /* Rebellion Against God and Creation in Orthodox literature */</p>
<hr />
<div>Misotheism hatred of God. The term has its history in the words of Aeschylus and his depiction of Promethius in Promethius Bound and Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== External links ==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Misotheism]<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* [[Ivan Karamazov#Ivan Fyodorovich Karamazov|Ivan Karamazov]] in Fyodor [[Dostoyevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a dystheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by Peter S. Fosl in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75144
Misotheism
2008-08-30T14:14:20Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>Misotheism hatred of God. The term has its history in the words of Aeschylus and his depiction of Promethius in Promethius Bound and Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== Rebellion Against God and Creation in Orthodox literature==<br />
* [[Ivan Karamazov#Ivan Fyodorovich Karamazov|Ivan Karamazov]] in Fyodor [[Dostoyevsky]]'s 1879 ''[[The Brothers Karamazov]]'' articulates what might be termed a dystheistic rejection of God. Koons covered this argument in the [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec20.html lecture immediately following] the one [http://www.utexas.edu/cola/depts/philosophy/faculty/koons/356/lec19.html referenced above]. It was also discussed by [[Peter S. Fosl]] in his essay entitled "[http://www.philosophers.co.uk/portal_article.php?id=23 The Moral Imperative to Rebel Against God]".<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Theodicy&diff=75143
Theodicy
2008-08-30T14:11:53Z
<p>LoveMonkey: </p>
<hr />
<div>The term theodicy comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to justify God" or "the justification of God." The term was coined in 1710 by the German philosopher Gottfried Leibniz in a work entitled Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the Free will of man, and the Origin of Evil"). The purpose of the essay was to show that the evil in the world does not conflict with the goodness of God, and that notwithstanding its many evils, the world is the best of all possible worlds (Optimism).<br />
<br />
== See Also ==<br />
* [[Theophilos]]<br />
* [[problem of evil]]<br />
* [[deontic ethics]]<br />
<br />
== References ==<br />
<br />
==External links==<br />
Article on Wikipedia [http://en.wikipedia.org/wiki/Theodicy#Origin_of_the_term].</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Theodicy&diff=75142
Theodicy
2008-08-30T14:10:36Z
<p>LoveMonkey: New page: The term theodicy comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to just...</p>
<hr />
<div>The term theodicy comes from the Greek θεός (theós, "god") and δίκη (díkē, "justice"), meaning literally "the justice of God," although a more appropriate phrase may be "to justify God" or "the justification of God." The term was coined in 1710 by the German philosopher Gottfried Leibniz in a work entitled Essais de Théodicée sur la bonté de Dieu, la liberté de l'homme et l'origine du mal ("Theodicic Essays on the Benevolence of God, the Free will of man, and the Origin of Evil"). The purpose of the essay was to show that the evil in the world does not conflict with the goodness of God, and that notwithstanding its many evils, the world is the best of all possible worlds.<br />
<br />
== See Also ==<br />
* [[Theophilos]]<br />
* [[problem of evil]]<br />
* [[deontic ethics]]<br />
<br />
== References ==<br />
<br />
==External links==<br />
Article on Wikipedia {http://en.wikipedia.org/wiki/Theodicy#Origin_of_the_term].</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75141
Misotheism
2008-08-30T14:07:07Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the words of Aeschylus and his depiction of Promethius in Promethius Bound and Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75140
Misotheism
2008-08-30T14:05:09Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Aeschylus and his depiction of Promethius in Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
* [[problem of evil]]<br />
* [[theodicy]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75139
Misotheism
2008-08-30T14:01:42Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Aeschylus and his depiction of Promethius in Promethius Unbound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75138
Misotheism
2008-08-30T13:59:52Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Aeschylus and his depiction of Promethius in Promethius Bound. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=User:LoveMonkey&diff=75137
User:LoveMonkey
2008-08-30T13:56:50Z
<p>LoveMonkey: /* What Orthodox Wiki is not */</p>
<hr />
<div>==What Orthodox Wiki is not==<br />
It is not a battleground—you are free to state your opinions, but do not threaten, '''harass''' or '''intimidate''' those with whom you have a disagreement. Rather, we encourage everybody to approach matters in an intelligent manner and engage in polite discussion.</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=User:LoveMonkey&diff=75136
User:LoveMonkey
2008-08-30T13:56:23Z
<p>LoveMonkey: New page: ==What Orthodox Wiki is not== It is not a battleground—you are free to state your opinions, but do not threaten, harass or intimidate those with whom you have a disagreement. Rather, we ...</p>
<hr />
<div>==What Orthodox Wiki is not==<br />
It is not a battleground—you are free to state your opinions, but do not threaten, harass or intimidate those with whom you have a disagreement. Rather, we encourage everybody to approach matters in an intelligent manner and engage in polite discussion.</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75135
Misotheism
2008-08-30T13:55:08Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Hesiod and his depiction of Promethius. Promethius' profession of hating the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75134
Misotheism
2008-08-30T13:52:53Z
<p>LoveMonkey: </p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Hesiod and his depiction of Promethius. Promethius profession of hatring the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives that cause a spitefulness towards God. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Misotheism&diff=75133
Misotheism
2008-08-30T13:52:10Z
<p>LoveMonkey: New page: Misotheism hatred of God. The term has its history in the Hesiod and his depiction of Promethius. Promethius profession of hatring the Gods due to his punishment for bring fire to mankind....</p>
<hr />
<div>Misotheism hatred of God. The term has its history in the Hesiod and his depiction of Promethius. Promethius profession of hatring the Gods due to his punishment for bring fire to mankind. Misotheism is the expression given to people who blame God for negative experiences within their lives. It can also be a expression of distain for the teachings of God. When one believes that God is unjust or that God is evil. <br />
<br />
== See Also ==<br />
* [[Deontological ethics]]<br />
<br />
== References ==</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=75117
Gnosis
2008-08-30T12:47:34Z
<p>LoveMonkey: </p>
<hr />
<div>Spiritual Knowledge γνώσις is the knowledge of the [[nous]] or intellect as knowledge of the divine which is distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge that which is inspired by and or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception (revelation).<br />
==See Also==<br />
*[[Mysticism]] Μυστικισμός<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=75116
Gnosis
2008-08-30T12:46:26Z
<p>LoveMonkey: </p>
<hr />
<div>Spiritual Knowledge γνώσις is the knowledge of the [[nous]] or intellect as knowledge of the divine which is distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge is inspired by and or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception.<br />
==See Also==<br />
*[[Mysticism]] Μυστικισμός<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=75115
Gnosis
2008-08-30T12:45:11Z
<p>LoveMonkey: </p>
<hr />
<div>Spiritual Knowledge γνώσις is the knowledge of the [[nous]] or intellect as knowledge of the divine as distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge is inspired by or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception.<br />
==See Also==<br />
*[[Mysticism]] Μυστικισμός<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Symeon_the_New_Theologian&diff=75113
Symeon the New Theologian
2008-08-30T12:43:49Z
<p>LoveMonkey: /* External links */ added Father Nikitas Stithatos</p>
<hr />
<div>[[Image:Symeon the New Theologian.jpg|right|frame|St. Symeon the New Theologian]]<br />
Our venerable and God-bearing father '''Symeon the New Theologian''' (949–1022) is one of three [[saint]]s of the Orthodox church to have been given the title of ''Theologian'' (the others are St. [[Apostle John|John]] the [[Apostle]] and St. [[Gregory the Theologian|Gregory Nazianzen]]). Born in Galatia and educated at Constantinople, he became [[abbot]] of the [[monastery]] of St. Mamas. His [[feast day]] is celebrated by some on [[March 12]], the date of his repose, while others commemorate his feast on [[October 12]], because March 12 falls within [[Great Lent]].<br />
<br />
==Life==<br />
St. Symeon was a poet who embodied the mystical tradition. He wrote that humans could experience the [[Holy Spirit|Spirit]] of God directly. His works influenced the [[hesychasm|hesychastic]] controversy of the 14th century.<br />
{{stub}}<br />
<br />
==Works==<br />
Some of his writings are included in the ''[[Philokalia]]''.<br />
* ''[http://www.myriobiblos.gr/texts/english/symeon_threeways.html The Three Ways of Attention and Prayer]''<br />
<br />
==Title==<br />
Some have taken ''New Theologian'' to mean that St. Symeon was somehow especially radical in his teachings. This is not the case, rather, these are two seperate titles. St. Symeon was, in this life, called 'Symeon the New' to distinguish him from a Symeon who was older than he; after his repose, he was given the title of [[Theologian]] and retained the 'New' distinction.<br />
<br />
==Quotes==<br />
"When a man walks in the fear of God he knows no fear, even if he were to be surrounded by wicked men. He has the fear of God within him and wears the invincible armor of faith. This makes him strong and able to take on anything, even things which seem difficult or impossible to most people. Such a man is like a giant surrounded by monkeys, or a roaring lion among dogs and foxes. He goes forward trusting in the Lord and the constancy of his will to strike and paralyze his foes. He wields the blazing club of the Word in wisdom." -- ''The Practical and Theological Chapters''<br />
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"The roof of any house stands upon the foundations and the rest of the structure. The foundations themselves are laid in order to carry the roof. This is both useful and necessary, for the roof cannot stand without the foundations and the foundations are absolutely useless without the roof—no help to any living creature. In the same way the grace of God is preserved by the practice of the commandments, and the observance of these commandments is laid down like foundations through the gift of God. The grace of the Spirit cannot remain with us without the practice of the commandments, but the practice of the commandments is of no help or advantage to us without the grace of God."<br />
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"Our holy fathers have renounced all other spiritual work and concentrated wholly on this one doing, that is, on guarding the heart, convinced that, through this practice, they would easily attain every other virtue, whereas without it not a single virtue can be firmly established."<br />
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"For those who believe in Him, Christ will become all this and even more, beyond enumeration, not only in the age to come but first in this life, and then in the world to come. Thou in an obscure way here below and in a perfect manner in the Kingdom, those who believe see clearly nonetheless and receive as of now the first-fruits of everything they will have in the future life. Indeed, if they do not receive on earth everything that was promised to them, they do not have any part of foretaste of the blessings to come, their higher hope being set on the hereafter. However, it is through death and the resurrection that God in His foresight has given us the Kingdom, incorruptibility, the totality of life eternal. Given these conditions, we unquestionably become partakers of the good things to come, that is, incorruptible, immortal, sons of God, sons of the light and of the day, inheritors of the Kingdom of Heaven, since we carry the Kingdom within."<br />
<br />
== See Also ==<br />
* [[Nikitas Stithatos]]<br />
==External links==<br />
*[http://www.stsymeon.org/about/index.htm About St. Symeon the New Theologian and the Work of the Brotherhood]<br />
*[http://ocafs.oca.org/FeastSaintsViewer.asp?FSID=100790 Venerable Simeon the New Theologian] ([[OCA]])<br />
*[http://goarch.org/en/chapel/saints.asp?contentid=1180 Symeon the New Theologian] ([[GOARCH]])<br />
*[http://home.it.net.au/~jgrapsas/pages/symeon.htm St Symeon the New Theologian] ([[Greek Orthodox Archdiocese of Australia]])<br />
<br />
[[Category:Church Fathers]]<br />
[[Category:Monastics]]<br />
<br />
[[el:Άγιος Συμεών ο Νέος Θεολόγος]]<br />
[[ro:Simeon Noul Teolog]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Logos&diff=75111
Logos
2008-08-30T12:25:38Z
<p>LoveMonkey: /* The Logos */</p>
<hr />
<div>==The Logos==<br />
Logic or λόγος is the within the works of the Philokalia designated as the second person of the Trinity [[Jesus Christ]]. Expressed as intellect, wisdom and the Providence of God in whom all things are created. Logos as the ground, of the existence of being (I am Being), this as the unitary Universal or cosmic principle. Within the Logos is many logoi or inner essences as thoughts of God. By this logic or reason all things come into existence at the times and places in their proper form as is proper to their reason or meaning for being. Each being has within it the [[logoi]] as the principle of its own development. By these logoi each within the realm of being (the Logos) manifest in the forms of the created cosmos or Universe. This manifestation that constitue the first stage of theoria or contemplation.<br />
<br />
==See Also==<br />
*[[Philo of Alexandria]]<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Logos&diff=73411
Logos
2008-07-22T03:20:24Z
<p>LoveMonkey: </p>
<hr />
<div>==The Logos==<br />
Logic or λόγος is the within the works of the Philokalia designated as the second person of the Trinity [[Jesus Christ]]. Expressed as intellect, wisdom and the Providence of God in whom all things are created. Logos as the ground, of the existence of being, this as the unitary Universal or cosmic principle. Within the Logos is many logoi or inner essences as thoughts of God. By this logic or reason all things come into existence at the times and places in their proper form as is proper to their reason or meaning for being. Each being has within it the [[logoi]] as the principle of its own development. By these logoi each within the realm of being (the Logos) manifest in the forms of the created cosmos or Universe. This manifestation that constitue the first stage of theoria or contemplation.<br />
<br />
==See Also==<br />
*[[Philo of Alexandria]]<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Logoi&diff=73410
Logoi
2008-07-22T03:18:14Z
<p>LoveMonkey: typo</p>
<hr />
<div>{{english}}<br />
<br />
Logical or λογικόσ as intelligent which is closely tied to the Logos, reason or logic of existence. To simply translate the word as logical is however inadequate. This is due to the term having a closer meaning to the aptitude or intellect and qualifies the possessor of [[gnosis|spiritual knowledge]]. When used in conjunction with the soul or psyche the word then translates as endowed with intelligence. Intelligence itself as the ruling principle of the soul.<br />
<br />
==See Also==<br />
*[[theoria|contemplation]]<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 432<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=73364
Gnosis
2008-07-21T02:33:51Z
<p>LoveMonkey: /* See Also */</p>
<hr />
<div>Spiritual Knowledge γνώσις is the knowledge of the [[nous]] or intellect which knowledge of the divine as distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge inspired by or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception.<br />
==See Also==<br />
*[[Mysticism]] Μυστικισμός<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=73363
Gnosis
2008-07-21T02:33:12Z
<p>LoveMonkey: added Greek</p>
<hr />
<div>Spiritual Knowledge γνώσις is the knowledge of the [[nous]] or intellect which knowledge of the divine as distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge inspired by or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception.<br />
==See Also==<br />
*[[mysticism]] Μυστικισμός<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey
https://en.orthodoxwiki.org/index.php?title=Gnosis&diff=73362
Gnosis
2008-07-21T02:31:13Z
<p>LoveMonkey: </p>
<hr />
<div>Spiritual Knowledge is the knowledge of the [[nous]] or intellect which knowledge of the divine as distinct from the knowledge of reason (dianoia). Gnosis is as such knowledge inspired by or given by God and is thus linked to contemplation or [[theoria]] and immediate spiritual perception.<br />
==See Also==<br />
*[[mysticism]]<br />
<br />
==Sources==<br />
Glossary of terms the Philokalia volume 4 pg 433<br />
[[Category:Theology]]</div>
LoveMonkey