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2013
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4 . . . ;,
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, Andrew Sopko
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. Vladimir Moss, ,
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11 , , . 142. . James L. Kelley, A Realism of Glory, Rollinsford, New
Hampshire, 2009, . 58: Fr. John holds that the Wests misconceptions about Adam and the fall
have had severe consequences in all areas of Western theology, but most saliently in the Western
notion of the image of God.
12 .
actus purus / / ,
. . . Andrew J. Sopko, Prophet of Roman Orthodoxy: The
Theology of John Romanides, Dewdney 1998, . 23. .
, , 3.
: * +
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13 . Andrew J. Sopko, Prophet of Roman Orthodoxy. , A Debate About
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20 . analogia entis,
,
. . . . , H. A. Wolfson's Philosophy of the Church
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temporibus, dicebatur quidem secundum imaginem Dei factum esse hominem, non autem
ostendebatur. Adhuc enim invisibile erat Verbum, cujus secundum imaginem homo factus fuerat
(: ,
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25 . , B, . 151. . ,
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29 . , . 130143. .
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32 . , B, . 197 Andrew J. Sopko, Prophet of Roman Orthodoxy, . 49:
makes it very clear that the fall of man occurs through the failure of the noetic faculty to
function properly or to cease functioning completely. Just as Adam allowed his noetic faculty to
become confused with his intellect, passions, and environment, so too does each person who imitates
Adam. , , .
, , .
33 . , , . 182,
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36, ,
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, 45
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47,
48. ,
49, ,
was darkened, [it] was identified in energy with the logical faculty and the passions. Maybe. But this
is the consequence of the fall, not the fall itself. , .
. . , , Christological Teaching of John of Damascus,
. 259, : the key to
understanding the fall of Adam is his lack of obedience to God, not as sheer Will but as the Guide
who knows what man needs to become perfect.
41 , B, . 186.
42 , B, . 186.
43 . , B, . 187.
44 . , B, . 187, ,
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45 , , . 186.
46 , B, . 187.
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consequences of death and corruption.
74 . , , . 266. .
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Truth (Jn. 16:13) has become a continuing experience for every saint who has had the vision of Gods
uncreated glory in Christ since that first Pentecost.
93, , . 259.
94 . , , . 259. . :
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accredited for his task by the direct action of the Holy Spirit. He is ordained, not by the hand of man,
but by the hand of God. He is an expression of the Church as event or happening, rather than of
the Church as institution.
131 . , , . 364. .
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132 . , , . 419.
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178 . Harry M. Boosalis, Life-Giving Dogma: An Orthodox Approach to the Study of Dogmatic
Theology, St. Tikhons Theological Journal 3 (2005), . 29-67: This aspect of dogmas as medicines by
which we are cured and reach divinization (or theosis) is of central significance to Orthodox Tradition
... Theology is a therapeutic treatment. It cures man. Herein lies the importance of Orthodox dogma.
The aim of Orthodox dogma is not to subject man and to confine him within the borders of a
particular religion. Rather it is to help him to be healed. Dogma leads man to therapy. It leads to the
cure of the fallen human person.
179 (
. ), .
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(analogia entis)
(analogia fidei),
52
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dogmatic work has a basis in mystical experience < all mystical work is connected to the realm of
dogma, in that it expresses and exposes the content of the experience of divine things< Mysticism is
considered to be theology par excellence.
185 , A, . 106: ,
.
, .
186 , B, . 351.
187 , , . 347.
188 . , A, . 114.
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common with New Age out-of-body experiences. Instead, the Orthodox realism of glory is based
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energy is the simultaneous experience of Gods uncreated glory, which is a reality beyond the senses
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