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Basic Image in Early Christian !ought (New York: Harper & Brothers, 1962). After Basil, the imagery is employed by authors like Dionysius the Areopagite, see e.g.: coel. 1.1, 2; 2.5; 3.2; 13.3; PG 3, 120–21, 144, 165, 301, passim, Maximus Confessor, e.g. In de div. nom. 1, PG 4, 188; Myst. 1, PG 91, 665, Symeon the New !eologian, see: Karoliina Maria Schauman, “!e Beauty of the Light of God in St Symeon the New !eologian,” in !e Beauty of God’s Presence in the Fathers of the Church. !e Proceedings of the Eighth International Patristic Conference, Maynooth, 2012

Tradition.12 To G.A. Galitis, he was a contemporary father of the Church, a patristic theologian who brought to us the spirit of the Fathers through his own spirit, in the language of contemporary theology.13 The fact that the Church has always had its Fathers and that one of the current problems of Orthodoxy is the weakness of its creative connection with the Tradition is clearly stated by Olivier Clement: “Orthodoxy’s problem today is its tendency to believe that the Parents have said it all and we should just repeat their words, build a wall around the teachings

Christ, the Virgin Mary, the holy Fathers of the Church therefore come to life, familiar and close to the believers who take part in religious ceremonies inside religious monuments. Christian iconography is meant to be symbolic, but here the message appears through both image and word. The iconographic program represents the message addressed to all those partaking in the Holy Liturgy concerning The Heavenly Kingdom, but also the path a Christian must follow in order to reach that objective. Entering God’s Kingdom and thus attaining salvation by following the

elements of the O.T. Is this not what the Fathers of the Church in the Golden Age mutatis mutandis actually did? Only by going back to the origins of the liturgical practice of the people of God can we explain what happened and the Christian liturgy from a radical event of Christian witness became an end in itself, losing almost all its dynamism. Only in this way can one realize the importance of the Bible in our Church’s witness, and of course reject the appalling fundamentalist hermeneutics. The first Christians developed their liturgical behavior in accordance

charity, as it says in a version of the psalm: who makes men of one mind [unanimes] to dwell in a house [Ps. 67, 7]”.37 29 St. Augustine, Tractates on the Gospel of John 11-27, trans. J.W. Rettig, Fathers of the Church (Washington: Catholic University of America Press, 1988), tractate 26, §14, p. 272. 30 Cf. G. Emery, “The Ecclesial Fruit of the Eucharist in St. Thomas Aquinas” Nova et

observe the Sabbath, and refrain from meats, and offer burnt sacrifices to God, and adore in Jerusalem at the Temple, and from Christians become wholly Jews. What could be more ridiculous than these statements, or, rather, more foreign to the teaching of the Gospel?” Bas., ep. 263; translation by Agnes Clare, Way in Saint Basil, Letters, Volume 2 (186-368), The Fathers of the Church Volume 28, Washington, The Catholic University of America Press 2007. 195 Positive remarks on Jews or Judaism? If one looks for positive views on Judaism from the patristic authors

pattern of the Fathers of the Church, since for the Fathers the knowledge of God could be found only within the Tradition of the Church.90 In the movement from the Enlightenment and Romanti- cism there is a tendency to break the thread of tradition as being something that confuses and falsifies. For Louth tradition is the continuity of a human 85 Ibidem, p. 30. 86 Ibidem, p. xii. 87 “Both the writer and I who seek to understand him belong in history: I cannot reconstruct his historical situation and think myself into it, as if I had no historical context myself

.), Sacraments and Services: The Sacraments, Service of Holy Matri- mony, trans. Archimandrite Leonidas Contos, Northridge, Narthex Press 1995, p. 40. 44 Ibidem. 402 Ciprian Ioan Streza he should betroth Rebecca: Do Thou, the same Lord, bless also the betrothal of these Thy servants...”45 The Fathers of the Church saw in Isaac’s and Rebecca’s betrothal a “type” of the call of the Gentiles to Christ. The Fathers also saw a prefiguring of the Baptism in the fact that Rebecca was identified by the servant Eliezer when she was drawing water out of the well (Gen. 24.14): in

entirely cut off (at least initially) from their Abrahamic 77 W. H. C. Frend, «The Old Testament”, p. 142. 78 See: John Chrysostom, Discourses against Judaizing Christians, trans. Paul W. Harkins, The Fathers of the Church, Washington, Catholic University of America Press 1979, p. xxxi, note 47. 79 See: D. Tonias, Abraham in the Works of John Chrysostom, Minneapolis, Fortress Press 2014. 80 Chrys., hom. in Mt. 11, PG 57, 194; trans. NPNF I, 10, p. 66. Here Chrysostom makes reference to the cardinal virtue “σωφροσύνῃ” and thus relates the practice of virtue to rela

soul).” 51 See:. Cyril, Ep 46.7 ad Succensum II (citations from St. Cyril of Alexandria: Letters 1-50, trans. John I. McEnerney, Fathers of the Church, vol. 76, Washington, D. C., Catholic University of America Press 1987, p. 201). Severus of Antioch will follow suit; see: Hom 14 (PO 38, p. 410) and Hom 38 (PO 8, p. 216-217), cited and discussed at A. Grillmeier, CCT 2/2, p. 133; see also: J. Lebon, “La christologie du monophysisme syrien,” in: A. Grillmeier, H. Bacht (eds.) Das Konzil von Chalkedon, p. 443-444. 52 Cyril, Comm. in Iohannem X.2 (Pusey, p. 543