Text

  1 Text|            and which are on earth" (1:10-11).~In underlining the
  2 Text|           entirety as well. Thus, the 12 verses of the first chapter
  3 Text|    Transfiguration on Mt. Tabor (Mat. 17:2-9) occurred, as we know,
  4 Text|            authority over them" (Mat. 20:25).~Following all of the
  5 Text|              world, especially in the 20th century, the notion of the
  6 Text|          obedience of faith" (Rom. 16:26). Such an example of "glorification"
  7 Text|              rather than men" (Acts 5:29).~It becomes clear from
  8 Text|               am the one who is" (Ex. 3:14) is, as we know, expressed
  9 Text|               of this world" (John 18:36), has the same power as
 10 Text|          death on the cross" (Phil. 2:6).~The words "has been given
 11 Text|             of his Gospel in verses 1-8). The well-known theory
 12 Text|           already been said, there is absolutely no worldly power that has
 13 Text|                in order that they may absorb them slowly (precisely as
 14 Text|             from the outset, since we accept that this is the "image
 15 Text|             she acts, and to which an account must be given.~Even in the
 16 Text|    incomparably more modest, and more accurately reflects reality, as it
 17 Text|      viewpoint often scandalised the "activists" among the Christians through
 18 Text|       disobedience" and "apostasy" of Adam.~Before rushing to make
 19 Text|               the "authority" are not additions that are subsequently or
 20 Text|              Father, but "children by adoption".~Following immediately
 21 Text|             the extent that he or she advances from being "the image of
 22     | after
 23 Text|               everywhere and in every age, which is a double impiety
 24 Text|            the Christians through the ages, or the followers of so-called "
 25 Text|         Church through the well-known Akathist hymn: "while totally below,
 26 Text|              even temporarily, being "all-seeing", to any of His logical
 27 Text|             the human person does not allow us to make final "value
 28     | almost
 29     | although
 30 Text|               Here we must do a basic analysis. We must, in other words,
 31 Text|              in listing the orders of angelic powers, emphasises in particular
 32 Text|            century, the notion of the anonymous "People", no matter how
 33 Text|          above" (cf. John 19:11).~The answer given to Pilate, that "my
 34     | anything
 35 Text|           spermatic word" used by the apologists of the early Church also
 36 Text|                expressed in a totally apophatic way in the original text: "
 37 Text|               the "disobedience" and "apostasy" of Adam.~Before rushing
 38 Text|               men. And being found in appearance as a man, He humbled Himself
 39 Text|               term "bearer", which is applied to an individual or collective
 40 Text|            will lose it" (Mat. 16:25) applies. It is also the logic of
 41 Text|           above that the human person approaches the source of authentic
 42 Text|          power that has the right to "appropriate" authority for itself, as
 43 Text|        unrefined Dictators call their arbitrary decisions "syn-tactical
 44 Text|           office-bearers.~Even in the area of grace par excellence,
 45 Text|             works of St Dionysios the Areopagite are well-known from the
 46 Text|          natural and crucial question arises: Given that the Son of God,
 47 Text|       authority, like a uniform. Thus arose the various uniforms of
 48 Text|             beneath the title of this article is unlike anything else
 49 Text|        economy, one could justifiably ask what direct relationship
 50 Text|              of God to Moses, when he asked to learn His name. That
 51 Text|             of God, and not simply an aspect or portion of the divinity.~
 52 Text|        certainly have enough tools to assist us in the interpretation
 53 Text|           Even in the self-proclaimed atheistic "Democracies" and "Republics"
 54 Text|              and deserves our special attention. The distinction made by
 55 Text|           terms, or in other words an audacious and shameless falsification
 56 Text|              subject to the governing authorities" (Rom. 13:1). This viewpoint
 57 Text|             term than the Greek word "Autocrat", as if it were ever possible
 58     | away
 59 Text|              given?~Here we must do a basic analysis. We must, in other
 60 Text|              The "bearer" is one who "bears" or "wears" authority, like
 61     | because
 62 Text|           judge" Him or "measure" His behaviour towards others by using
 63 Text|   characteristically wrote that "they believe and tremble" (James 2:19).~
 64 Text|       judgements". These, as we know, belong solely to the Creator of
 65     | below
 66 Text|              passage that we inserted beneath the title of this article
 67 Text|            King (the Emperor) and the Bishop (the Patriarch), as imitators
 68 Text|               lead us to the point of blasphemy against the "only sinless
 69 Text|              seems to present Christ "boasting" like a secular leader,
 70 Text|         parallel between the heavenly Bodiless Powers ("Heavenly Hierarchy")
 71 Text|            stage of creation - as the Book of Genesis describes - Paul
 72 Text|                as we know, before the Burial and Resurrection. Again,
 73 Text|          applicable.~Still, we cannot bypass the above words of Christ
 74 Text|      Christian theocracy lived out in Byzantium had authority exercised
 75 Text|               16). This is why God is called the "Lord of Hosts", particularly
 76 Text|             why the word of Scripture calls even the political ruler "
 77 Text| presupposition that the human species came as a final stage of creation -
 78 Text|          authority He represented, He categorically stated the radical difference
 79 Text|               11).~In underlining the cause and purpose of the incarnation
 80 Text|      procession in time.~God does not cease to be "unchanging", "timeless"
 81 Text|              that God incarnate never ceased to be "perfect God" and "
 82 Text|             the "Lord of Glory" never ceases to be hidden, undiminished
 83 Text|               in the New Testament is centred upon this very point, just
 84 Text|             well-known from the first centuries of Christianity, as they
 85 Text|                especially in the 20th century, the notion of the anonymous "
 86 Text|               in other words, discern certain fundamental truths, which
 87 Text|        Following all of the above, we certainly have enough tools to assist
 88 Text|              will", rather than blind chance.~The "person" (the angels
 89 Text|            the 12 verses of the first chapter of the epistle express the
 90 Text|          about whom the Apostle James characteristically wrote that "they believe
 91 Text|              but of dynamic personal "choice". This is highlighted by
 92 Text|             the "activists" among the Christians through the ages, or the
 93 Text|   communicated in a "cycle", i.e. it "circulates" through the other two Persons
 94 Text|               or rulers who ignore or circumvent the sacredness and transcendent
 95 Text|               His authority with such clarity and fullness only immediately
 96 Text|       solidarity" between the various classes and social groups. Such
 97 Text|               of life and glory, even clearer.~Within this "logic" of
 98 Text|             equal measure. Rather, it climaxes in one person, as well as
 99 Text|              the members potentially "coexist" with the pre-eternal head,
100 Text|               of his epistles, namely Colossians and Ephesians.~In both these
101 Text|            the form of a servant, and coming in the likeness of men.
102 Text|             it signifies the supreme "commander".~Following the general
103 Text|         continual dependence upon the commands of God, since they are simply "
104 Text|        researchers of secular science commence from the presupposition
105 Text|           power of "authority" takes, commencing from God (its transcendent
106 Text|            leave them totally without comment. That would be like not
107 Text|              His essence, in terms of communion and fullness of life He
108 Text|              of divine providence and compassion, while repeatedly underlining
109 Text|                of the Father. This is completely different to the human person
110 Text|            far as the human person is concerned, the Apostle Paul develops
111 Text|             of St John the Evangelist concerning the Logos (particularly
112 Text|           significant truth, and this concerns the meaning of "person"
113 Text|            suffering through extreme "condescension" towards His creation in
114 Text|           incarnation, as a necessary condition for the deification of the "
115 Text|  unprecedented "self-emptying", could confess that characteristic phrase: "
116 Text|            the very same kenosis when confessing "ignorance" of times or
117 Text|              Trinity. St. Maximos the Confessor would later call this relationship -
118 Text|          provider and governor) acts "conscientiously", in contrast to the so-called
119 Text|            apparent. We now have as a consequence - in addition to His pre-eternal
120 Text|              the form of God, did not consider it robbery to be equal with
121 Text|             the latter should also be considered as being given "from above" (
122 Text|              Church, being thoroughly consistent theologically, explains
123 Text|            since He is co-eternal and consubstantial with the Father and the
124 Text|                They are in direct and continual dependence upon the commands
125 Text|           suffering and will no doubt continue to suffer to the end of
126 Text|           They are themselves a stark contradiction in terms, or in other words
127 Text|           itself. There is not a more contradictory or vain term than the Greek
128 Text|            acts "conscientiously", in contrast to the so-called blind forces
129 Text|             ever possible for one to "control one's self' (which is literally
130 Text|           Apostle Paul makes a direct correlation between the Passion and
131 Text|           when it explicitly includes Cosmology in its entirety as well.
132 Text|             precedes" the rest of the created world, is presented more
133 Text|              death, even death on the cross" (Phil. 2:6).~The words "
134 Text|          leaders of the world and the crowds of people, Christ usually
135 Text|         already said, the natural and crucial question arises: Given that
136 Text|       precisely the same logic, which culminates uniquely in the Person of
137 Text|      pre-eternally communicated in a "cycle", i.e. it "circulates" through
138 Text|        however, is very sensitive and dangerous, and deserves our special
139 Text|        judgements, however, which can dangerously lead us to the point of
140 Text|        Dictators call their arbitrary decisions "syn-tactical actions".
141 Text|          explains why the explanatory declaration "by the mercy of God" was
142 Text|               Rom. 13:4). This is the deeper reason for which the "mercy"
143 Text|            legal, social etc.) are by definition profane perjurers. They
144 Text|         various orders and to varying degrees. The works of St Dionysios
145 Text|           necessary condition for the deification of the "human". Secondly,
146 Text|            grace to the person who is deified "in the obedience of faith" (
147 Text|            self-proclaimed atheistic "Democracies" and "Republics" of the
148 Text|            even the confession of the demons, about whom the Apostle
149 Text|               in direct and continual dependence upon the commands of God,
150 Text|        authority for itself, as if it derived from itself. There is not
151 Text|             waited for Machiavelli to describe and exemplify in his work "
152 Text|                as the Book of Genesis describes - Paul does not hesitate
153 Text|           Here, the logic of "whoever desires to save his life will lose
154 Text|              as the body of Christ is developed, according to which the
155 Text|           concerned, the Apostle Paul develops in his epistles both the
156 Text|               even the most unrefined Dictators call their arbitrary decisions "
157 Text|               and for every level may differ, as they do for every official.~
158 Text|            the "narrow gate" and the "difficult road" (Mat. 7:13). It is
159 Text|               can be seen in its true dimension only when it explicitly
160 Text|              degrees. The works of St Dionysios the Areopagite are well-known
161 Text|              We must, in other words, discern certain fundamental truths,
162 Text|               order", "orderliness", "discipline", "harmony" and "solidarity"
163 Text|               under the worst form of dishonour. This is what is sung in
164 Text|               utter humility" to the "disobedience" and "apostasy" of Adam.~
165 Text|              be a faint, even if very distant, expression of the divine
166 Text|          fullness of life He is three distinct Persons.~In so doing, it
167 Text|               distinct Persons.~In so doing, it states unreservedly
168 Text|              particular the names of "dominions", "principalities" and "
169 Text|             them slowly (precisely as doses of medicine are given!).
170 Text|              in every age, which is a double impiety of course. On the
171     | down
172 Text|               reason given, in highly doxological tones of gratitude to God
173 Text|            Within this "logic" of the dramatic development of the mystery
174 Text|              of Christianity, as they draw a clear parallel between
175 Text|           worldly "rulers", it is our duty to see what Christ means
176     | each
177 Text|              by the apologists of the early Church also has the same
178 Text|               seen under the prism of Ecclesiology, this relationship can be
179     | either
180 Text|                towards the people who elect and trust them.~    ~
181 Text|         so-called blind forces of the elements of nature, the "expediency"
182     | else
183 Text|       exercised both by the King (the Emperor) and the Bishop (the Patriarch),
184 Text|             orders of angelic powers, emphasises in particular the names
185     | end
186 Text|      literally the "key" to our whole endeavour.~Firstly, we should remember
187 Text|             the Holy Spirit", is the "endowment" of the Creator not only
188     | enough
189 Text|             includes Cosmology in its entirety as well. Thus, the 12 verses
190 Text|            This is highlighted by the epigrammatic saying of St Gregory Palamas
191 Text|            There is, however, another equally significant truth, and this
192 Text|           Paul, that the human person essentially does not "follow" but rather "
193 Text|            also the term "ruler". The etymology of the Greek word for ruler (
194 Text|             of which we cannot always evaluate on the basis of the "here
195 Text|              actions and thoughts are evaluated and judged. The Apostle
196 Text|              the words of St John the Evangelist concerning the Logos (particularly
197 Text|          could possibly have with the everyday person's journey towards
198     | everywhere
199 Text|       likeness".~It therefore becomes evident that we can overcome "monophysitic"
200 Text|             as "I am the one who is" (Ex. 3:14) is, as we know, expressed
201 Text|               that, when the Lord was examined by Pilate about the type
202 Text|              He did so with practical examples, which sometimes scandalised
203 Text|              in the area of grace par excellence, namely the Church, the "
204 Text|           Machiavelli to describe and exemplify in his work "The Prince"
205 Text|               Byzantium had authority exercised both by the King (the Emperor)
206 Text|             the Spirit. This priority exists at any rate, as we have
207 Text|             described as "authority" (exousia in Greek), always belongs
208 Text|              elements of nature, the "expediency" of which we cannot always
209 Text|         Christ. This explains why the explanatory declaration "by the mercy
210 Text|           true dimension only when it explicitly includes Cosmology in its
211 Text|          first chapter of the epistle express the mystical "panorama"
212 Text|     impersonal", form of "authority", expressing in their own way the "divine
213 Text|     Christology and Anthropology more extensively. When seen under the prism
214 Text|            authentic authority to the extent that he or she advances
215 Text|              that are subsequently or externally made. They are always hidden
216 Text|      undergoing all suffering through extreme "condescension" towards
217 Text|             and "above time", yet the factor of time creates for the
218 Text|               he considers it to be a faint, even if very distant, expression
219 Text|               reality of the original fall.~That which is truly "novum "
220 Text|         monophysitic" ontology of the fallen world only with these two
221 Text|               audacious and shameless falsification of their very name. And
222 Text|              cf. Great Vespers of the feast of the Transfiguration).~
223 Text|              At other times, He would feel the need to be known as "
224 Text|      Incarnation of God the Word, and finally to the images of God in
225 Text|          person essentially does not "follow" but rather "precedes" the
226 Text|              through the ages, or the followers of so-called "liberation
227 Text|       contrast to the so-called blind forces of the elements of nature,
228     | found
229 Text|               human beings) from the "foundation of the world", but also
230 Text|             Within this New Testament framework, the passage that we inserted
231 Text|              world, is presented more fully mainly in two of his epistles,
232 Text|               not absent from above". Furthermore, the characteristic "revealing"
233 Text|            for this reason the late N.G. Pentzikis played on related
234 Text|               who are under the law" (Gal. 4:5), the "Lord of Glory"
235 Text|              the logic of the "narrow gate" and the "difficult road" (
236 Text|              while the purpose is "to gather in one all things in Christ,
237 Text|             creation - as the Book of Genesis describes - Paul does not
238 Text|           know that the rulers of the Gentiles lord it over them, and those
239 Text|          divine essence, becomes both gift and grace to the person
240 Text|        remember first of all that all gifts of God have been given gradually
241 Text|              26). Such an example of "glorification" was given by God the incarnate
242 Text|            His will, according to His good pleasure" (1:9), while the
243 Text|      particularly the prologue of his Gospel in verses 1-8). The well-known
244 Text|          every soul be subject to the governing authorities" (Rom. 13:1).
245 Text|              Creator (as provider and governor) acts "conscientiously",
246 Text|          gifts of God have been given gradually to people, in order that
247 Text|           highly doxological tones of gratitude to God the Father, is "the
248 Text|           fact that the individual or group, which represents and implements
249 Text|            various classes and social groups. Such is the power hidden
250 Text|               only authentic means of growing, in God, from being "in
251 Text|         impiety of course. On the one hand towards the divine and transcendent
252 Text|             to the end of time at the hands of worldly "rulers", it
253 Text|          orderliness", "discipline", "harmony" and "solidarity" between
254 Text|            Before rushing to make any hasty judgements, however, which
255 Text|         coexist" with the pre-eternal head, who is Christ "the image
256 Text|                That would be like not hearing them, or as if they were
257 Text|              of Christ constitute the heart of the whole plan of divine
258 Text|             describes - Paul does not hesitate to overturn this order.
259 Text|             in all languages, and all hierarchies. The word bearer clearly
260 Text|       creatures. On the contrary, the higher the office through which
261 Text|            personal "choice". This is highlighted by the epigrammatic saying
262 Text|          Greek word for ruler (tagos) highlights a deep spiritual message,
263 Text|              And the reason given, in highly doxological tones of gratitude
264 Text|         authority", which is not only honour but also responsibility,
265 Text|             the words "the mystery is honoured in silence" of St Gregory
266 Text|            God is called the "Lord of Hosts", particularly in the Old
267 Text|        rational creatures (angels and humans), we can now turn to how
268 Text|               appearance as a man, He humbled Himself and became obedient
269 Text|               the well-known Akathist hymn: "while totally below, the
270 Text|              Resurrection. Again, the hymnography of the Church, being thoroughly
271 Text|           with indignation about this hypocrisy (for this reason the late
272 Text|             was always used - even if hypocritically - as a "point of reference"
273 Text|            communicated in a "cycle", i.e. it "circulates" through
274 Text|              a safeguard against the "idolisation" of the power of the State: "
275     | ie
276 Text|              kenosis when confessing "ignorance" of times or seasons "which
277 Text|               the ruler or rulers who ignore or circumvent the sacredness
278 Text|              Word, and finally to the images of God in the world, namely
279 Text|            Bishop (the Patriarch), as imitators of Christ. This explains
280 Text|             presents the mystical and immediate relationship between Christology
281 Text|             own self! The Latin term "imperator", on the contrary, is incomparably
282 Text|        constitute a moving, although "impersonal", form of "authority", expressing
283 Text|           group, which represents and implements this or that authority,
284 Text|               only when it explicitly includes Cosmology in its entirety
285 Text|       imperator", on the contrary, is incomparably more modest, and more accurately
286 Text|               names", "infinite" and "incomprehensible", in the same way His kingdom
287     | Indeed
288 Text|              while totally below, the indescribable Word was not absent from
289 Text|             universe - operating with indestructible power and regularity - constitute
290 Text|             spoke ironically and with indignation about this hypocrisy (for
291 Text|            that, while God is One and indivisible according to His essence,
292 Text|            which no one would suspect initially, is literally the "key"
293 Text|             the divinity.~Thus in the inner life of the Holy Trinity,
294 Text|        framework, the passage that we inserted beneath the title of this
295 Text|             the incarnate Word as its inspiration and source.~We could also
296 Text|          responsibility, is not given instantaneously or in the highest degree
297 Text|              words, if these two peak institutions (King-Bishop) constitute
298 Text|    distinction between the Persons is intellectual. In other words, there is
299 Text|              Creator not only to the "intelligible" beings (angels and human
300 Text|             tools to assist us in the interpretation of the absolute "authority"
301     | into
302 Text|           also for which it should be invoked.~Having seen in previous
303 Text|               it is with the Logos - "Iogoi" of being, "spread" throughout
304 Text|          truly spiritual people spoke ironically and with indignation about
305 Text|               Having seen in previous issues the course which the power
306 Text|       scandalised those who tried to "judge" Him or "measure" His behaviour
307 Text|            thoughts are evaluated and judged. The Apostle Paul even reaches
308 Text|      authority (religious, political, judicial etc.) and for every level
309 Text|             divine economy, one could justifiably ask what direct relationship
310 Text|           languages use for different kinds of authority (religious,
311 Text|       authority exercised both by the King (the Emperor) and the Bishop (
312 Text|          these two peak institutions (King-Bishop) constitute in Christian
313 Text|             would feel the need to be known as "the Son of the Father".
314 Text|        hypocrisy (for this reason the late N.G. Pentzikis played on
315     | later
316 Text|      sovereign of one's own self! The Latin term "imperator", on the
317     | latter
318 Text|            why the inanimate "natural laws" of the universe - operating
319 Text|        however, which can dangerously lead us to the point of blasphemy
320 Text|              boasting" like a secular leader, as a bearer not simply
321 Text|               His disciples or to the leaders of the world and the crowds
322 Text|               Moses, when he asked to learn His name. That which the
323     | least
324 Text|              above words of Christ or leave them totally without comment.
325 Text|            even reaches the point of "legitimising" also every form of legal
326 Text|          judicial etc.) and for every level may differ, as they do for
327 Text|               followers of so-called "liberation theology" in our times.
328 Text|             fundamental truths, which lie hidden in the mystery of
329 Text|              both the reality and the limits of so-called "free will",
330 Text|             that the Apostle Paul, in listing the orders of angelic powers,
331 Text|               described in theology, "liturgical spirits sent to minister".~
332 Text|               the Christian theocracy lived out in Byzantium had authority
333 Text|         desires to save his life will lose it" (Mat. 16:25) applies.
334 Text|     self-emptying, makes the truth of love, as the fullness of life
335 Text|            should not have waited for Machiavelli to describe and exemplify
336 Text|             world only with these two main presuppositions. We are
337 Text|               is presented more fully mainly in two of his epistles,
338 Text|              to how the human person "manages" all forms of authority
339 Text|            the anonymous "People", no matter how vague it may be, was
340 Text|              of the Holy Trinity. St. Maximos the Confessor would later
341 Text|             this world. This does not mean in the least that the invisible
342 Text|         slowly (precisely as doses of medicine are given!). In the same
343 Text|                according to which the members potentially "coexist" with
344 Text|           highlights a deep spiritual message, which shows the nature
345 Text|            time creates for the human mind a "logical" priority of
346 Text|            self-assertion" sound more moderate, as it transfers the source
347 Text|        contrary, is incomparably more modest, and more accurately reflects
348 Text|         evident that we can overcome "monophysitic" ontology of the fallen
349 Text|          meaning of taxis (spiritual, moral, logical, legal, social
350     | moreover
351 Text|             the world, or even of the Mosaic Law itself. The teaching
352 Text|          power as the reply of God to Moses, when he asked to learn
353     | most
354 Text|             regularity - constitute a moving, although "impersonal",
355 Text|         during the Transfiguration on Mt. Tabor (Mat. 17:2-9) occurred,
356 Text|             the "authority", which is mystically communicated "from the Father -
357 Text|              for this reason the late N.G. Pentzikis played on related
358 Text|          person, even if not directly named. Yet, absolute and unrestricted
359 Text|             is also the logic of the "narrow gate" and the "difficult
360 Text|              times, He would feel the need to be known as "the Son
361 Text|          mercy" of God is continually needed, but also for which it should
362     | nor
363     | nothing
364 Text|            fall.~That which is truly "novum " or "new" in the New Testament
365 Text|            humbled Himself and became obedient to the point of death, even
366 Text|          power of the State: "we must obey God rather than men" (Acts
367 Text|            judgements about inanimate objects or natural situations, but
368 Text|             the awe and reverence are obligatory to an absolute measure.
369 Text|              contrary, the higher the office through which one exercises
370 Text|             as well as in the various office-bearers.~Even in the area of grace
371 Text|        Hierarchy") and the orders and offices within the Church ("Earthly
372 Text|          differ, as they do for every official.~However the term office-bearer
373     | often
374 Text|           Hosts", particularly in the Old Testament.~As far as the
375     | once
376 Text|               as well.~Given that the Only-Begotten Son and Word of God is "
377 Text|               overcome "monophysitic" ontology of the fallen world only
378 Text|               laws" of the universe - operating with indestructible power
379 Text|          taxis, which means "order", "orderliness", "discipline", "harmony"
380 Text|              point of reference" and "orientation", regardless of whether
381 Text|             is not applicable for the Orthodox. Given that God incarnate
382 Text|             is born of the "essence" (ousia) of the Father. This is
383     | out
384 Text|           becomes evident that we can overcome "monophysitic" ontology
385 Text|             Paul does not hesitate to overturn this order. In the name
386 Text|     epigrammatic saying of St Gregory Palamas that "being does not come
387 Text|         epistle express the mystical "panorama" of divine providence and
388 Text|             Even in the area of grace par excellence, namely the Church,
389 Text|           anthropology of St Paul has passed it down to us.~If all researchers
390 Text|               correlation between the Passion and the Resurrection, and
391 Text|          Emperor) and the Bishop (the Patriarch), as imitators of Christ.
392 Text|             other words, if these two peak institutions (King-Bishop)
393 Text|             this reason the late N.G. Pentzikis played on related words
394 Text|              person's journey towards perfection, given the reality of the
395 Text|              life prior to that was a period of "self-emptying" and "
396 Text|             are by definition profane perjurers. They are themselves a stark
397 Text|               nature", but of dynamic personal "choice". This is highlighted
398 Text|          thereby made free within the perspective of living as taught by God,
399 Text|            His person, as for example Peter's "You are the Christ, the
400 Text|              as during the subsequent phases of the divine economy -
401 Text|             even death on the cross" (Phil. 2:6).~The words "has been
402 Text|            which belongs in the first place only to the power of the
403 Text|     constitute the heart of the whole plan of divine economy, one could
404 Text|               the late N.G. Pentzikis played on related words in an unforgettable
405 Text|           will, according to His good pleasure" (1:9), while the purpose
406 Text|      Trinitarian God is One, and not "polytheistic". The Father is the only "
407 Text|               not simply an aspect or portion of the divinity.~Thus in
408 Text|         Autocrat", as if it were ever possible for one to "control one'
409 Text|               relationship this could possibly have with the everyday person'
410 Text|        according to which the members potentially "coexist" with the pre-eternal
411 Text|                Indeed, He did so with practical examples, which sometimes
412 Text|         states that the human person "pre-exists" before the world.~T his
413 Text|              not "follow" but rather "precedes" the rest of the created
414 Text|               such a passage seems to present Christ "boasting" like a
415 Text|              of the created world, is presented more fully mainly in two
416 Text|       Ephesians, however, the Apostle presents the mystical and immediate
417 Text|             science commence from the presupposition that the human species came
418 Text|              only with these two main presuppositions. We are thereby made free
419 Text|               invoked.~Having seen in previous issues the course which
420 Text|               before the world.~T his previously unheard of teaching of St
421 Text|              angels and human beings) primarily embodies the notion of authority,
422 Text|           Holy Trinity. The first and prime truth is that the Trinitarian
423 Text|            exemplify in his work "The Prince" the underhandedness and
424 Text|            the names of "dominions", "principalities" and "powers" (Col. 1:16).
425 Text|               His entire earthly life prior to that was a period of "
426 Text|      extensively. When seen under the prism of Ecclesiology, this relationship
427 Text|               etc.) are by definition profane perjurers. They are themselves
428 Text|               Logos (particularly the prologue of his Gospel in verses
429 Text|            Son moreover creates a new prospect for the dynamic development
430 Text|               The distinction made by Protestants between the "Jesus of history"
431 Text|         mystical "panorama" of divine providence and compassion, while repeatedly
432 Text|                to God the Creator (as provider and governor) acts "conscientiously",
433 Text|             therefore sounds not only provocative, but almost untrustworthy.~
434 Text|           explains that this occurred purely for the sake of His disciples: "
435 Text|         seasons "which the Father has put in His own authority" (Acts
436 Text|               the natural and crucial question arises: Given that the Son
437 Text|           This priority exists at any rate, as we have already mentioned,
438 Text|              in the world, namely the rational creatures (angels and humans),
439 Text|         judged. The Apostle Paul even reaches the point of "legitimising"
440 Text|          heaven and on earth".~Let us recall firstly that, when the Lord
441 Text|            with the Father", does not receive "authority" from "without",
442 Text|             His creation in order to "redeem those who are under the
443 Text|               and on earth", directly refer to two fundamental soteriological
444 Text|           modest, and more accurately reflects reality, as it signifies
445 Text|           more a confession of others regarding His person, as for example
446 Text|         reference" and "orientation", regardless of whether truly spiritual
447 Text|              indestructible power and regularity - constitute a moving, although "
448 Text|             with its "reference" and "relatability" to God the Creator (as
449 Text|              N.G. Pentzikis played on related words in an unforgettable
450 Text|         different kinds of authority (religious, political, judicial etc.)
451 Text|      providence and compassion, while repeatedly underlining both the reason
452 Text|             has the same power as the reply of God to Moses, when he
453 Text|              the type of authority He represented, He categorically stated
454 Text|            individual or group, which represents and implements this or that
455 Text|          atheistic "Democracies" and "Republics" of the world, especially
456 Text|                but made Himself of no reputation, taking the form of a servant,
457 Text|          passed it down to us.~If all researchers of secular science commence
458 Text|             but rather "precedes" the rest of the created world, is
459 Text|              by God, which is not the result of blind "essence" and "
460 Text|              which Christianity alone revealed in all its fullness, uniqueness
461 Text|      Furthermore, the characteristic "revealing" outwardly of the divine
462 Text|              human journey in history reveals, through "synergy", the
463 Text|              gate" and the "difficult road" (Mat. 7:13). It is precisely
464 Text|              God, did not consider it robbery to be equal with God, but
465 Text|             apostasy" of Adam.~Before rushing to make any hasty judgements,
466 Text|              Father". We see from the sacred text of the New Testament
467 Text|             importance of kenosis and sacrifice, which are the only authentic
468 Text|              Apostles always remain a safeguard against the "idolisation"
469 Text|               occurred purely for the sake of His disciples: "so that,
470 Text|          logic of "whoever desires to save his life will lose it" (
471 Text|       highlighted by the epigrammatic saying of St Gregory Palamas that "
472 Text|            all researchers of secular science commence from the presupposition
473 Text|               This is why the word of Scripture calls even the political
474 Text|                ignorance" of times or seasons "which the Father has put
475 Text|              entire creation with the second Person of the Holy Trinity.
476 Text|           deification of the "human". Secondly, to the importance of kenosis
477     | seems
478 Text|           been given to me" make the "self-assertion" sound more moderate, as
479 Text|            must be given.~Even in the self-proclaimed atheistic "Democracies"
480 Text|               point, however, is very sensitive and dangerous, and deserves
481 Text|         theology, "liturgical spirits sent to minister".~Let us remember
482 Text|              His name. That which the Septuagint has translated as "I am
483 Text|      reputation, taking the form of a servant, and coming in the likeness
484 Text|          other words an audacious and shameless falsification of their very
485 Text|               wonders, they would not shy away from your suffering" (
486 Text|            has been given to me", the significance of which no one would suspect
487 Text|               reflects reality, as it signifies the supreme "commander".~
488 Text|                however, all of these "signs" from the earthly life of
489 Text|            the mystery is honoured in silence" of St Gregory the Theologian
490 Text|              only to the power of the single divine essence, becomes
491 Text|           blasphemy against the "only sinless One", we should remember
492 Text|          inanimate objects or natural situations, but not about persons,
493 Text|             that they may absorb them slowly (precisely as doses of medicine
494 Text|             These, as we know, belong solely to the Creator of all. We
495 Text|           discipline", "harmony" and "solidarity" between the various classes
496     | sometimes
497 Text|              refer to two fundamental soteriological truths. Firstly, to the
498 Text|           alone in stating "let every soul be subject to the governing
499 Text|             make the "self-assertion" sound more moderate, as it transfers
500 Text|              ever spoke. It therefore sounds not only provocative, but