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.

CHARLOTTE RENEE PENNEY


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2013

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PG Patrologiae Cursus Completus,

Series Graeca, 7 151 ., .

J.P. Migne, Paris, 1857-1866.

/,

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, Yale Divinity School,

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2 , . .
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. . Daniel Paul Payne, The Revival of Political Hesychasm in Greek Orthodox Thought: A Study of the
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8
, Andrew Sopko

, :

. ,

. 2009 James

L. Kelley, , , A Realism

of Glory: Lectures on Christology in the Works of Protopresbyter John Romanides.

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, . .

. Daniel Paul Payne,

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Baylor University 2006.

. . ,

, ,

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, Andre De Halleux, Une vision

orthodoxe grecque de la romanite,

. Vladimir Moss, ,

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, Against Romanides: A Critical Examination

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5 , (), , 1-16 . 1995,

. 14, http://www.romanity.org/mir/me02en.htm (7, . 2013).


6 Vladimir, Moss, Against : A Critical Examination of the Theology of Fr. John ,

2012, http://www.orthodoxchristianbooks.com/downloads/345_AGAINST__3_.pdf
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http://romanity.org/htm/rom.e.02.i_thriskeia_einai_neurobiologiki_astheneia.01.htm (7 . 2013): O
,
,
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.

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H '

: '

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11. .

12. : ,

, ,

13.

. ,

10 , , . 141.
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.
: * +
(. , 6), ,
.
13 . Andrew J. Sopko, Prophet of Roman Orthodoxy. , A Debate About

God, Sopko ,
.
. Sopko
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.

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. ; .

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, 22.

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" ... " .
.
20 . analogia entis,

,
. . . . , H. A. Wolfson's Philosophy of the Church
Fathers, Greek Orthodox Theological Review, . 5, 1, (Winter 1958-59), . 65 -66,
analogy entis. ,
, 6 2009, , , , . . 107 120:
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.
21 , , . 141; , .

, 6, 94, PG 150, 680c: , *...+


.
22 . , , . 143, ,

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24,

25), / (

26), .

, .

'

' ,

' , .

27. ,

23 . Jean Claude, Larchet, :


, . , : , 2008, . 79:

,
.
24 . . , , V.16.2, PG 7, 1167: In praeteritis enim

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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: ,
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tina-tropon-di-imas-esarkothi (7 . 2013).
29 . , . 130143. .

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31 . , , . 181.
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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40 . Vladimir, Moss, On Original Sin, orthodoxchristianbooks.com. http://

www.orthodoxchristianbooks.com/articles/399/-original-sin (accessed January 12, 2013).


Vladimir Moss , : < the darkening
of the mind and the loss of noetic prayer are the consequences of the original sin, not the sin itself.
Moss , B, . 190: Romanides defines the fall as the identification of
the energies of the mind [nous] with the energies of the logical faculty [tis logikes]. When the mind

19
41.

42.

43, 44. .

, 45

, .

... 46.

, .

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, ,

.
45 , , . 186.

46 , B, . 187.

47 , , . 187.

48 . . , ,

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*+ .
56 . Jean-Claude Larchet, Therapeutique des maladies spirituelle, Une introduction a la tradition

ascetique de lEglise orthodoxe, Paris 20083, . 12, La transmission des maladies spirituelles dans
lhumanite dechue, Larchet
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IV, 1& 2, (1955-6). . ,
, where the devil is being ontologically and really destroyed in the life of
love.
71 , , . 247.

72 . , ,

: , 2013, . 155.
73 , B, . 268. . Original Sin According to St. Paul, Concluding Remarks. .

: Outside of the life of unity with each other and Christ in the sacramental life
of corporate love there is no salvation, because the devil is still ruling the world through the
consequences of death and corruption.
74 . , , . 266. .


.
75 . , , . 275,

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, ,
, http://www.romanity.org/htm/ro7e1tx.htm (accessed Feb. 6, 2013). Sopko :
Romanides stresses continuously that Pentecost alone provides the ultimate criterion because it
remains the final form of glorification.
81 , .

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27
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92 . Sopko, The Prophet of Roman Orthodoxy, . 73: Entry into all Truth through the Spirit of
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. . :

( . , 11).
95 . , B, . 263, .

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mysterium Christi.

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123 . . , The science of spiritual medicine,

(), , 2010, . 304: Theologians who have been


called to climb Mount Sinai and Mount Tabor and have seen Gods glory, are actually healers in the
fullest sense. They know exactly what illness and good health are and how to lead people towards
theoria of God.
124. , , . 110, .

, .
.

38
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130 . . (Ware), The Inner Kingdom: Vol 1 of the Collected Works, Crestwood, New
York 2000, . 129: The spiritual father or starets is essentially a charismatic and prophetic figure,
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.

133 . , , ,

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<
.
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' ,
... ,
, , .
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. , , 7, , XX.4-6,
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141 , A, . 224.

142, A, . 224.

143 . Jean Claude, Larchet, , . , . 434:

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147 . , ,

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48
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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.

189 , , . 120.

190 . , A, . 117. . ,

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