He was fascinated by the ascetic and religious tradition of India and tried to explain
his idea of a universal unity of all with the idea of Universal Man (Svečovek).
Gradually he turns to the theological and ascetic tradition of Eastern Orthodoxy.
#ere he %nds, in the Christology of the Eastern Church Fathers, the testimony of the
same experience of meeting Christ in love and truth.
Keywords: St. Nikolaj Velimirović, Serbian theology of the 20th century, mystical
theology, Mystical experience, Asceticism, Universal Man, God-man, Orthodox
The article presents a differentiation of connotations for the following numbers: one, two, three, four and five from the Dmytro Merezhkovsky’s journalistic program. The implicative nature of the numbers is already established. On its basis there is the synthesis of binary oppositions with religious and philosophical directions and additional extrapolation of the number system into Russian political and cultural areas in the first half of 20th century. The purpose of this article is to differentiate multiple connotations of author’s images and to demonstrate examples of their use. The subject of this study is also to show the ways of reality reflection in the symbolist journalism. The article presents numerical symbols in D. Merezhkovsky’s publicism.
Edyta Stein – Sister Teresa Benedicta of the Cross – was fascinated by the “mystery of man”. Discovering this mystery led her to experience the “mystery of God”. She had a beautiful and difficult road leading through life and scientific transgressions, the path from thanatology to transthanatology, from the existence of a contingent existence to the existence of eternal Being.
According to Edith Stein, the existence of man is unique. Everyone has to discover the fullness of his existence. Here comes Stein’s transition from psychological and philosophical considerations (phenomenon-fact) to theological considerations (foundation). By learning about God, man recognizes himself and discovers the ultimate truth of his existence. Whoever does not reach himself will not find God and enter eternal life. Or better: whoever does not find God will not find himself (no matter how much focus he will give on finding himself) and the source of eternal life that awaits him in his own interior1.
Some contemporary Baptists (Medley and Kharlamov) argue that the conservative Baptists in North America need to incorporate the concept of deification into their traditional soteriology because they failed to present the continual and transforming nature of salvation. However, many leading conservative Baptist systematicians (Garrett, Erickson, Demarest, and Keathley) demonstrate their concern about a possible pantheistic connotation of the doctrine of deification. Unlike the conservative Baptists, I argue for the necessity of working with the concept of deification in the traditional Baptist soteriology. The concept of deification is not something foreign to the Baptist tradition because Keach, Gill, Spurgeon, and Maclaren already demonstrated the patristic exchange formula ‘God became man so that man may become like God’. They considered the hypostatic union of two natures in Christ as the source and model of becoming like God or Christ, the true Image of God. Christians are called to be united with the glorified humanity of Christ by their adopted sonship and participation in the divine nature. Christification speaks of the real transformation of Christians in terms of a change in the mode of existence, not in nature. The four Baptists taught that Christian could participate in the communicable attributes of God, but not in the essence or incommunicable attributes of God. Therefore, Christification never produces another God-Man. Conservative Baptists do not have to compromise their traditional commitment to sola scriptura and the forensic nature of justification in their employment of the theme of deification. This paper concludes with four suggestions for contemporary Baptist discussions on deification.
Physical culture with the man in its centre has always been an integral part of social events and troubles in various times and ages. Regardless the need to adjust its theory and practice to the given requirements and social circumstances of the time it has always been stretched between rationalism and theanthropos‐centrism. Rationalism and its right wing the Enlightenment had formed deep furrows in the area of physical culture, (too) since the age of Pythagoras, Epicurus, Plato and later Origen and the Neoplatonists and Descartes' ''I think, therefore I am''. The great Njegoš made a clear judgement of the general effects of Rationalism in his work The Ray of the Microcosm: ''You, Pythagoras and you, Epicurus, ... You have degraded a being a man.'' Indeed, only a glimpse at today's events and the development of sport and physical exercise is enough to prove his words to be true. On the other hand, thenathropos‐centrism with its theory and practice bring back hope that not all is lost, when everything is lost (R.P. Nogo). Theanthroposcentrism or, God‐man centrism as it can be called, approaches man with Love and belief that physical exercises is divine food for the human being. And that the food is given to him so that he can master the good as gifted from the Creator, to stand firm, get strong and divinized. Therefore, we can say that Rationalism and Thanthropos‐centrism are two views of and two approaches to man (even) in modern times. Behind the first one there is pridewhereas behind the second one there isLove. It is up to man himself to choose his way.
Tyne: Cambridge Scholars Publishing, pp. 137‒183.SPINOZA, B. (2002a): Ethics. In: B. Spinoza: Complete works, ed. M. L. Morgan, trans. S. Shirley. Indianapolis & Cambridge: Hackett Publishing, pp. 213‒382. SPINOZA, B. (2002b): Principles of Cartesian Philosophy and Metaphysical Thoughts. In: B. Spinoza: Complete works, ed. M. L. Morgan, trans. S. Shirley. Indianapolis & Cambridge: Hackett Publishing, pp. 108‒212. SPINOZA, B. (2002c): Short Treatise on God, Man, and His Well-Being. In: B. Spinoza: Complete works, ed. M. L. Morgan, trans. S. Shirley. Indianapolis
-Fahem and Wadi Ara. In M. Kabha and G. Raz (eds.) Memories of a Place: The photographic History of Wadi Ara, 1903-2008 . Umm El-Fahem: Photographic Archives (pp. 273-9). Umm El-Fhrm: El-Sabar Association and Umm El-Fahem Art Gallery. Kark, R. (1992). Land – God – man: concepts of land ownership in traditional Eretz – Israel. In A.R.H. Baker and G. Biger (eds.) Ideology and landscape in historical perspective (pp. 63-82). Cambridge: Cambridge University Press. Long, J.C. (2009). Rooting diaspora, reviving nation: Zionist landscapes of Palestine–Israel. Transactions of
, the Serbian Orthodox Church decided, in a solemn meeting
of its Synod, to canonize Father Justin Popović. The reason for this decision
can be understood when we read the Introduction to the French translation
of Father Popović’s book God and God-man17, where he is characterized as: “a
pillar, a foundation, a confessor of the real Orthodox faith, Father and Teacher
of the Universal Church, hidden conscience of the Serbian Church and of the
entire Orthodox Church, a great personality amid the contemporary Ortho-
dox theologians, fierce defender of ancestral
Anthropocentrisam – like with the sophists, man is in the centre of everything
and the only measure of all things;
Theo‐anthropocentrism – unlike the sophists – who consider man as the centre
of the world and Platonists – who place God in the centre of the world, it sees and
places the god‐man in the centre.
These few notes already indicate differences in the approaches and therefore
in the practice of physical culture. Different approaches to man are determined by
the needs of a society faced with various requirements of the time. Nowdays, the
philosophy of exercise
Theology of Vladimir Solo-
viev,” in: Wil van den Bercken et al. (eds.), Soloviev, Reconciler and Polemicist, Leuven, Peeters
2000, p. 421.
8 V. Soloviev, God, Man and the Church: The Spiritual Foundations of Life, Cambridge,
James Clarke 1974, p. 153.
9 P. Valliere, Modern Russian Theology, p. 130.
10 V. Soloviev, Kritika, p. 166, cited in: P. Valliere, Modern Russian Theology, p. 127.
Social and Political Thought
value, dignity and freedom of the human person, and thus he favours the sepa-
ration of Church and state, reflected in the expression “a free