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螛蔚慰蟺慰喂螑伪: 螚 渭蔚蟿伪谓蔚蠅蟿蔚蟻喂魏萎 胃蔚慰位慰纬喂魏萎 伪蟺慰蟻委伪
韦喂 伪蟺慰渭苇谓蔚喂 蠈蟿伪谓 畏 胃蔚慰位慰纬委伪 伪未蠀谓伪蟿蔚委 蟺位苇慰谓 谓伪 尾蔚尾伪喂蠋蟽蔚喂 蔚委蟿蔚 蟿畏谓 蠀蟺蔚蟻尾伪蟿喂魏蠈蟿畏蟿伪 蔚委蟿蔚 蟿畏谓 蔚谓未慰魏慰蟽渭喂魏蠈蟿畏蟿伪 蟿慰蠀 螛蔚慰蠉. 螤蠋蟼 畏 蟻喂味喂魏萎 蔚位蔚蠀胃蔚蟻委伪 蟿慰蠀 螛蔚慰蠉 蠀蟺慰胃维位蟺蔚喂 蟿畏 蟻喂味喂魏萎 蔚位蔚蠀胃蔚蟻委伪 蟿慰蠀 伪谓胃蟻蠋蟺慰蠀. 韦伪 蠈谓蟿伪 蔚委谓伪喂 未蔚未慰渭苇谓伪 蠅蟼 蟺蟻慰蟽未喂慰蟻喂蟽渭苇谓蔚蟼 蠁蠉蟽蔚喂蟼 萎 伪谓慰喂魏蟿维 蟽蟿慰 伪委谓喂纬渭伪 蟿慰蠀 未喂伪位蠈纬慰蠀. 惟蟼 蟺慰喂伪 蟻喂味喂魏萎 未喂伪蠁慰蟻维 蠀蟺维蟻蠂蔚喂 蟺蟻伪纬渭伪蟿喂魏维 畏 魏蟿喂蟽蟿萎 蠁蠉蟽畏. 螚 蠂维蟻喂蟼 蟽蠀谓喂蟽蟿维 渭喂伪谓 苇尉慰未慰 伪蟺蠈 蟿畏 蠁蠉蟽畏 萎 苇谓伪谓 蠁蠅蟿喂蟽渭蠈 蟿慰蠀 维纬谓蠅蟽蟿慰蠀 蟺蠀蟻萎谓伪 蟿畏蟼. 螤慰喂伪 蔚委谓伪喂 畏 魏蟻蠀渭渭苇谓畏 蠈蠄畏 蟿畏蟼 螛蔚伪谓胃蟻蠅蟺委伪蟼. 螒蠀蟿维 蔚委谓伪喂 渭蔚蟻喂魏维 伪蟺蠈 蟿伪 蔚蟻蠅蟿萎渭伪蟿伪 蟿伪 慰蟺慰委伪 蟿慰 尾喂尾位委慰 蟿慰蠉蟿慰 蔚蟺喂蠂蔚喂蟻蔚委 谓伪 伪谓蟿喂渭蔚蟿蠅蟺委蟽蔚喂, 伪谓伪渭慰蠂位蔚蠉慰谓蟿伪蟼 苇谓伪 蟽畏渭伪谓蟿喂魏蠈 渭苇蟻慰蟼 蟿畏蟼 谓蔚蠅蟿蔚蟻喂魏萎蟼 胃蔚慰位慰纬喂魏萎蟼 蟺蔚委蟻伪蟼 蟽蟿畏谓 未慰魏喂渭伪蟽委伪 蟿畏蟼 慰蟽渭蠅蟿喂魏萎蟼 未喂萎胃畏蟽畏蟼 蟿蠅谓 伪蟻蠂伪委蠅谓 蟺畏纬蠋谓 蟿畏蟼.
120 pages, Paperback
First published November 1, 2007
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蟺. 螡喂魏蠈位伪慰蟼 螞慰蠀未慰尾委魏慰蟼
20听books4听followers螣 蟺蟻蠅蟿慰蟺蟻蔚蟽尾蠉蟿蔚蟻慰蟼 螡喂魏蠈位伪慰蟼 螞慰蠀未慰尾委魏慰蟼 (纬蔚谓. 蟿慰 1959 蟽蟿慰 螔蠈位慰) 蟽蟺慰蠉未伪蟽蔚 蠄蠀蠂慰位慰纬委伪, 蟺伪喂未伪纬蠅纬喂魏萎, 胃蔚慰位慰纬委伪 魏伪喂 蠁喂位慰蟽慰蠁委伪 蟽蟿畏谓 螒胃萎谓伪, 蟿畏 螛蔚蟽蟽伪位慰谓委魏畏, 蟿慰 螤伪蟻委蟽喂 (危慰蟻尾蠈谓谓畏 (Paris 4) 魏伪喂 Institut Catholique de Paris) 魏伪喂 蟿慰 Cambridge.
螘委谓伪喂 未喂未维魏蟿慰蟻伪蟼 螛蔚慰位慰纬委伪蟼 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 螛蔚蟽蟽伪位慰谓委魏畏蟼 (1990). 螘蟻纬维蟽蟿畏魏蔚 蟽蟿慰 螘蟻蔚蠀谓畏蟿喂魏蠈 螝苇谓蟿蟻慰 纬喂伪 蟿慰谓 螒蟻蠂苇纬慰谓慰 围蟻喂蟽蟿喂伪谓喂蟽渭蠈 Tyndale House 蟿慰蠀 Cambridge 魏伪喂 未委未伪尉蔚 萎 苇未蠅蟽蔚 蟽蔚渭喂谓维蟻喂伪 蟽蟿慰 螝苇谓蟿蟻慰 螤蟻慰蠂蠅蟻畏渭苇谓蠅谓 螛蔚慰位慰纬喂魏蠋谓 魏伪喂 螛蟻畏蟽魏蔚蠀蟿喂魏蠋谓 危蟺慰蠀未蠋谓 (C.A.R.T.S.) 蟿畏蟼 螛蔚慰位慰纬喂魏萎蟼 危蠂慰位萎蟼 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 蟿慰蠀 Cammbridge, 蟽蟿慰 螤伪谓蔚蟺喂蟽蟿萎渭喂慰 蟿慰蠀 Durham, 未委谓慰谓蟿伪蟼 蔚蟺委蟽畏蟼 未喂伪位苇尉蔚喂蟼 魏伪喂 蟽蔚 维位位伪 螤伪谓/渭喂伪 萎 螘蟻蔚蠀谓畏蟿喂魏维 螝苇谓蟿蟻伪.
危萎渭蔚蟻伪 蔚委谓伪喂 魏伪胃畏纬畏蟿萎蟼 蟿畏蟼 螖慰纬渭伪蟿喂魏萎蟼 魏伪喂 蟿畏蟼 桅喂位慰蟽慰蠁委伪蟼 蟽蟿畏谓 螒谓蠅蟿维蟿畏 螘魏魏位畏蟽喂伪蟽蟿喂魏萎 危蠂慰位萎 螛蔚蟽蟽伪位慰谓委魏畏蟼, 蔚蟺喂蟽蟿畏渭慰谓喂魏蠈蟼 蟽蠀谓蔚蟻纬维蟿畏蟼-蟽蠀纬纬蟻伪蠁苇伪蟼 蟽蟿慰 渭蔚蟿伪蟺蟿蠀蠂喂伪魏蠈 螛蔚慰位慰纬喂魏蠈 蟺蟻蠈纬蟻伪渭渭伪 蟿慰蠀 螘位位畏谓喂魏慰蠉 螒谓慰喂魏蟿慰蠉 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 魏伪喂 part-time 位苇魏蟿慰蟻伪蟼 蟽蟿慰 螣蟻胃蠈未慰尉慰 螜谓蟽蟿喂蟿慰蠉蟿慰 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 蟿慰蠀 Cambridge.
螘委谓伪喂 未喂未维魏蟿慰蟻伪蟼 螛蔚慰位慰纬委伪蟼 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 螛蔚蟽蟽伪位慰谓委魏畏蟼 (1990). 螘蟻纬维蟽蟿畏魏蔚 蟽蟿慰 螘蟻蔚蠀谓畏蟿喂魏蠈 螝苇谓蟿蟻慰 纬喂伪 蟿慰谓 螒蟻蠂苇纬慰谓慰 围蟻喂蟽蟿喂伪谓喂蟽渭蠈 Tyndale House 蟿慰蠀 Cambridge 魏伪喂 未委未伪尉蔚 萎 苇未蠅蟽蔚 蟽蔚渭喂谓维蟻喂伪 蟽蟿慰 螝苇谓蟿蟻慰 螤蟻慰蠂蠅蟻畏渭苇谓蠅谓 螛蔚慰位慰纬喂魏蠋谓 魏伪喂 螛蟻畏蟽魏蔚蠀蟿喂魏蠋谓 危蟺慰蠀未蠋谓 (C.A.R.T.S.) 蟿畏蟼 螛蔚慰位慰纬喂魏萎蟼 危蠂慰位萎蟼 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 蟿慰蠀 Cammbridge, 蟽蟿慰 螤伪谓蔚蟺喂蟽蟿萎渭喂慰 蟿慰蠀 Durham, 未委谓慰谓蟿伪蟼 蔚蟺委蟽畏蟼 未喂伪位苇尉蔚喂蟼 魏伪喂 蟽蔚 维位位伪 螤伪谓/渭喂伪 萎 螘蟻蔚蠀谓畏蟿喂魏维 螝苇谓蟿蟻伪.
危萎渭蔚蟻伪 蔚委谓伪喂 魏伪胃畏纬畏蟿萎蟼 蟿畏蟼 螖慰纬渭伪蟿喂魏萎蟼 魏伪喂 蟿畏蟼 桅喂位慰蟽慰蠁委伪蟼 蟽蟿畏谓 螒谓蠅蟿维蟿畏 螘魏魏位畏蟽喂伪蟽蟿喂魏萎 危蠂慰位萎 螛蔚蟽蟽伪位慰谓委魏畏蟼, 蔚蟺喂蟽蟿畏渭慰谓喂魏蠈蟼 蟽蠀谓蔚蟻纬维蟿畏蟼-蟽蠀纬纬蟻伪蠁苇伪蟼 蟽蟿慰 渭蔚蟿伪蟺蟿蠀蠂喂伪魏蠈 螛蔚慰位慰纬喂魏蠈 蟺蟻蠈纬蟻伪渭渭伪 蟿慰蠀 螘位位畏谓喂魏慰蠉 螒谓慰喂魏蟿慰蠉 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 魏伪喂 part-time 位苇魏蟿慰蟻伪蟼 蟽蟿慰 螣蟻胃蠈未慰尉慰 螜谓蟽蟿喂蟿慰蠉蟿慰 蟿慰蠀 螤伪谓蔚蟺喂蟽蟿畏渭委慰蠀 蟿慰蠀 Cambridge.
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September 5, 2023
The act of Creation for Christianity was not an act of either "necessity" nor an act that humans "owe" to God. God, creating humans, creates a godlike image of his own freedom, thus he creates an equal partner in an eternal and equal dialogue.
Creation is an unexpected, expected, and "useless" will of God, not to complete his own already complete essence but to zero sum his totality through his Love.
What is given to humans through divine will is not an unchanging and concrete essence but fundamentally the possibility of a completely free reply/answer. What is given here is not a hierarchy of beings but a dialogue of what any Essence/being can possibly become.
What is the essential difference between the freedom of God and freedom of humans as his creation? God's freedom is bound and tied to his Love while human freedom is free to either accept or deny this deep existential bond.
Humans are not passive to God's will but are the ones who are equal to it and are divinised through it. Humans are divinised through God's love exactly because God was humanised through the same Love. Thus passivity is rendered useless since passivity prevents metamorphosis, which is necessary for theosis.
Consequently, there is not a sacred and a profane world, there is no tension between matter and spirit, or body and soul, the history and the end, because each of the above has its own divine reason and thus can be considered as expressing the creation of God within the limits of the worldly creation. Outer worldliness is the only condition of inner worldliness, while the latter is the natural place of the former, for us. The distinction between non-being and will/words/actions/powers allows God to be truly and absolutely the inner world, without extorting either the freedom of creation or His own transcendence. And in this way God exists as medium of the creations as a summon and an invitation to dialogue, while, at the same time, keeping His divine essence intact from any kind of pantheistic invasion or confusion. Thus we have God and His world in an indivisible unity, without division but also without confusion. Deification is the only purpose for anything that has been created, as every creatiom consists precisely of a divine calling, whether it is material or spiritual, physical or mental, individual or social or even political. Deification can therefore only happen within the actual conditions of History, without any expense either from nature or from time. The transcendence can only be immanent or interworldly, as a possible dialogical transformation of the way of existence of these concrete created beings, in the perspective of their micro-eschatological calls, which are realized as small "eucharistic incarnations" of God A word in the world.
Communion with God for Orthodoxy is neither intellectual, nor rational, nor transcendental, nor imaginary and neither (solely) personal/individual and mystical. It is communal, societal, historical, and material.
No kind of mysticism or "rationalism" can fit in Christianity as Christianity is materialist and anti idealist.
//峤� 螛蔚峤赶� 魏蠀蟻委蠅蟼 魏伪峤� 蟺蟻蠅蟿伪蟻蠂喂魏峥断� 蟺蟻慰蟽蠁苇蟻蔚蟿伪喂 蟽蟿慰谓 魏蠈蟽渭慰 尉蔚魏喂谓蠋谓蟿伪蟼 峒斚勏兾� 峒曃轿蔽� 蟺位萎蟻畏 蟿伪蟺蔚喂谓峥喯� 峒€纬维蟺畏蟼 魏蔚谓蠅蟿喂魏蠈 未喂维位慰纬慰.
螆谓伪谓 未喂维位慰纬慰 蟽蟿峤肝� 峤佅€慰峥栁� 峒€谓伪未蔚喂魏谓蠉蔚蟿伪喂 蟿峤� 尾维胃慰蟼 蟿峥喯� 胃蔚慰蔚喂未慰峥ο� 峒愇晃迪呂肝迪佄毕� 蟿慰峥� 魏蟿委蟽渭伪蟿慰蟼 魏伪峤� 蟿峤� 胃伪峥ξ嘉� 蟿峥喯� 峒愊佅壪勎刮横繂蟼 蟿慰蠀 渭蔚蟿伪尾慰位峥喯�.
峤� 魏蠈蟽渭慰蟼 未峤参� 蔚峒段轿蔽� 峒曃轿� 峤懴€伪纬慰蟻蔚蠀渭苇谓慰 魏蔚委渭蔚谓慰, 峒€位位峤� 峒曃轿� 蟺慰委畏渭伪 纬蟻伪蠁蠈渭蔚谓慰 蟽蠀谓蔚蠂峥断� 魏伪峤� 渭维位喂蟽蟿伪 峒€蟺峤� 未蠉慰 蟿慰蠀位维蠂喂蟽蟿慰谓 蟺慰喂畏蟿苇蟼. 螝伪峤� 蟿峤� 蟿苇位慰蟼 蟿慰峥� 蟺慰喂萎渭伪蟿慰蟼 蟺伪蟻伪渭苇谓蔚喂 峒勎澄较壪兿勎�. 螕谓蠅蟻委味慰蠀渭蔚 渭蠈谓慰 蟺峤枷� 伪峤愊勧礁 蟺慰峤� 渭峋断� 峒€谓伪渭苇谓蔚喂 蔚峒段轿蔽� 峒� 峒€谓蔚尉维谓蟿位畏蟿畏 峒愊佅壪勎刮横酱 峒斘合€位畏尉畏, 峒� 峒€谓伪魏维位蠀蠄畏 渭喂峋断� 峒勏€蔚喂蟻畏蟼 魏伪峤� 蟽慰蠁峥喯� 峒愊佅壪勎刮横繂蟼 峒櫹勎迪佅屜勎废勎毕� 魏伪峤� 峒� 峒€蟿蔚位蔚委蠅蟿畏 蔚尉蔚蟻蔚蠉谓畏蟽萎 蟿畏蟼 峒愇� 魏慰喂谓蠅谓委峋�, 蟺慰峤� 峒€蟻蠂委味蔚喂 峒の次�, 芦峒愇� 峒愊兿屜€蟿蟻峥陈�, 峒€蟺峤� 蟿蠋蟻伪.//
5/5
Creation is an unexpected, expected, and "useless" will of God, not to complete his own already complete essence but to zero sum his totality through his Love.
What is given to humans through divine will is not an unchanging and concrete essence but fundamentally the possibility of a completely free reply/answer. What is given here is not a hierarchy of beings but a dialogue of what any Essence/being can possibly become.
What is the essential difference between the freedom of God and freedom of humans as his creation? God's freedom is bound and tied to his Love while human freedom is free to either accept or deny this deep existential bond.
Humans are not passive to God's will but are the ones who are equal to it and are divinised through it. Humans are divinised through God's love exactly because God was humanised through the same Love. Thus passivity is rendered useless since passivity prevents metamorphosis, which is necessary for theosis.
Consequently, there is not a sacred and a profane world, there is no tension between matter and spirit, or body and soul, the history and the end, because each of the above has its own divine reason and thus can be considered as expressing the creation of God within the limits of the worldly creation. Outer worldliness is the only condition of inner worldliness, while the latter is the natural place of the former, for us. The distinction between non-being and will/words/actions/powers allows God to be truly and absolutely the inner world, without extorting either the freedom of creation or His own transcendence. And in this way God exists as medium of the creations as a summon and an invitation to dialogue, while, at the same time, keeping His divine essence intact from any kind of pantheistic invasion or confusion. Thus we have God and His world in an indivisible unity, without division but also without confusion. Deification is the only purpose for anything that has been created, as every creatiom consists precisely of a divine calling, whether it is material or spiritual, physical or mental, individual or social or even political. Deification can therefore only happen within the actual conditions of History, without any expense either from nature or from time. The transcendence can only be immanent or interworldly, as a possible dialogical transformation of the way of existence of these concrete created beings, in the perspective of their micro-eschatological calls, which are realized as small "eucharistic incarnations" of God A word in the world.
Communion with God for Orthodoxy is neither intellectual, nor rational, nor transcendental, nor imaginary and neither (solely) personal/individual and mystical. It is communal, societal, historical, and material.
No kind of mysticism or "rationalism" can fit in Christianity as Christianity is materialist and anti idealist.
//峤� 螛蔚峤赶� 魏蠀蟻委蠅蟼 魏伪峤� 蟺蟻蠅蟿伪蟻蠂喂魏峥断� 蟺蟻慰蟽蠁苇蟻蔚蟿伪喂 蟽蟿慰谓 魏蠈蟽渭慰 尉蔚魏喂谓蠋谓蟿伪蟼 峒斚勏兾� 峒曃轿蔽� 蟺位萎蟻畏 蟿伪蟺蔚喂谓峥喯� 峒€纬维蟺畏蟼 魏蔚谓蠅蟿喂魏蠈 未喂维位慰纬慰.
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峤� 魏蠈蟽渭慰蟼 未峤参� 蔚峒段轿蔽� 峒曃轿� 峤懴€伪纬慰蟻蔚蠀渭苇谓慰 魏蔚委渭蔚谓慰, 峒€位位峤� 峒曃轿� 蟺慰委畏渭伪 纬蟻伪蠁蠈渭蔚谓慰 蟽蠀谓蔚蠂峥断� 魏伪峤� 渭维位喂蟽蟿伪 峒€蟺峤� 未蠉慰 蟿慰蠀位维蠂喂蟽蟿慰谓 蟺慰喂畏蟿苇蟼. 螝伪峤� 蟿峤� 蟿苇位慰蟼 蟿慰峥� 蟺慰喂萎渭伪蟿慰蟼 蟺伪蟻伪渭苇谓蔚喂 峒勎澄较壪兿勎�. 螕谓蠅蟻委味慰蠀渭蔚 渭蠈谓慰 蟺峤枷� 伪峤愊勧礁 蟺慰峤� 渭峋断� 峒€谓伪渭苇谓蔚喂 蔚峒段轿蔽� 峒� 峒€谓蔚尉维谓蟿位畏蟿畏 峒愊佅壪勎刮横酱 峒斘合€位畏尉畏, 峒� 峒€谓伪魏维位蠀蠄畏 渭喂峋断� 峒勏€蔚喂蟻畏蟼 魏伪峤� 蟽慰蠁峥喯� 峒愊佅壪勎刮横繂蟼 峒櫹勎迪佅屜勎废勎毕� 魏伪峤� 峒� 峒€蟿蔚位蔚委蠅蟿畏 蔚尉蔚蟻蔚蠉谓畏蟽萎 蟿畏蟼 峒愇� 魏慰喂谓蠅谓委峋�, 蟺慰峤� 峒€蟻蠂委味蔚喂 峒の次�, 芦峒愇� 峒愊兿屜€蟿蟻峥陈�, 峒€蟺峤� 蟿蠋蟻伪.//
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