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|Protopresbyter Michael Pomazansky|
Orthodox dogmatic theology
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Transition to the Second Part of Dogmatic Theology.
When man's mind is directed towards the understanding of the life of God in Himself, his
thought is lost in its own helplessness and can only acknowledge the immeasurable and unattainable
grandeur of God, and the endless, unfathomable difference between creature and God — a
difference so great that it is impossible to compare them.
But when the same mind of a believing man is turned to the knowledge of God in the world,
to God's activities in the world, it sees everywhere and in everything the power, mind, goodness
and mercy of God: “The invisible things of Him from the creation of the world are clearly seen,
being understood by the things that are made, even His eternal power and Godhead” (Rom.
Further, turning to one's own soul, looking deep within one's self, concentrating in prayer,
being in the Church of Christ, to the degree of his own spiritual growth a man becomes capable
of understanding that which is inexpressible in words: the closeness of God to His creation, and
especially His closeness to man.
Yet further, before the spiritual eyes of a believing Christian there stands an abyss: the limitless
and bright, all surpassing love of God for each one of us, as revealed in the sending down to
the world and the death on the cross of the Son of God for our salvation.
The final aim of Dogmatic Theology in its Second Part is the recognition of the wisdom and
goodness of God, the closeness of God, the love of God; and from our side, a recognition of what
is necessary for man to receive salvation and draw near to God.