Text

  1 Text|             in his Son" (1 John 5:10-11).~From what has been said
  2 Text|              whom Jesus loved" (John 13: 23). For John not only
  3 Text|           have eternal life" (John 3:16). However, when John says
  4 Text|              God is love" (1 John 4, 18). For this reason love of
  5 Text|            do not have the law" (Rom 2:14). Yet, those who received
  6 Text|          whom Jesus loved" (John 13: 23). For John not only saw
  7 Text|            help my unbelief" (Mark 9:24).~It is precisely this mysterious
  8 Text|          love: "God is love" (1 John 4, 18). For this reason love
  9 Text|             severe beating" (Luke 12:47).~ ~
 10 Text|              help my unbelief" (Mark 9:24).~It is precisely this
 11 Text|        sensitive and careful, namely absolutely honest, when called to judge
 12 Text|            today, very generally and abstractly, call "metaphysical anxieties",
 13 Text|         themselves "faithful" in the accepted meaning of the word, must
 14     | according
 15 Text|            faithlessness he does not accuse anyone else except himself.
 16 Text|               but becomes clearly an accuser of God, whether consciously
 17 Text|            phases of divine economy, accuses God of being a liar. Thus
 18 Text|        essentially is not a personal achievement, but "grace" that comes "
 19 Text|         prudent man who, while still addressing Christ his benefactor, did
 20 Text|              our times is the tragic Albert Camus, who with all his
 21     | almost
 22 Text|             lost faith "on the way". Alternatively, it is a person who never
 23 Text|              therefore, they are not altogether deprived of His grace and
 24 Text|          types of faithlessness more analytically, because they illumine fundamental
 25     | another
 26 Text|       abstractly, call "metaphysical anxieties", we must say that what
 27     | anyone
 28     | anything
 29 Text|             God's love that St. Paul appealed to, as is known, in order
 30 Text|              believers not only with arrogance but also with enmity. He
 31 Text|           this type of the faithless ascribes, indirectly yet explicitly,
 32 Text|            they illumine fundamental aspects of the entire problem of
 33 Text|              life in general and his association with others.~It is significant,
 34 Text|       deprived.~Now if the polemical atheist were to offend only his
 35 Text|         negation of all transcendent authority which is dynamically expressed
 36 Text|          hand, there is the man that axiomatically excludes the possibility
 37 Text|              s faithlessness! John's basic teaching is the Logos of
 38 Text|                we must say that what basically distinguishes the faithful
 39 Text|             natural that He comes to bear witness precisely for this
 40 Text|               shall receive a severe beating" (Luke 12:47).~ ~
 41     | became
 42     | become
 43     | becomes
 44     | been
 45     | before
 46     | beginning
 47 Text|         world, that He gave His Only begotten Son, so that whoever believes
 48 Text|    convincing examples of the moving behaviour of people, who do not dare
 49 Text|         wisdom of which a simplistic believer is deprived.~Now if the
 50 Text|        begotten Son, so that whoever believes in Him may not perish, but
 51 Text|           and without self-interest, believing that it is a matter of sincerity
 52 Text|        problem to the place where it belongs, namely to himself. This
 53 Text|          still addressing Christ his benefactor, did not dare unreservedly
 54     | between
 55 Text|              of the New Testament is bitter and graver than that of
 56 Text|              the demarcation line of black and white is not only inapplicable
 57 Text|           would not be insolence and blasphemy. With polemical atheism,
 58 Text|        believers are not entitled to boast about our faith while sympathising
 59 Text|           the testimony that god has borne to his Son. And this is
 60 Text|         however, one transcends "the boundaries" and offends God Himself.
 61 Text|             tell you that within the breast of even the greatest murderer
 62 Text|           times is the tragic Albert Camus, who with all his writings
 63     | can
 64 Text|             we be very sensitive and careful, namely absolutely honest,
 65 Text|         faithless).~Yet, the general category of the so called godless
 66 Text|       indirectly yet explicitly, the cause of the problem to the place
 67 Text| faithlessness, then the matter would certainly be unjust and sad; it would
 68 Text|            cannot say, with absolute certainty, at which point is this
 69 Text|              his life - usually as a child or youth - and then for
 70 Text|               while still addressing Christ his benefactor, did not
 71 Text|             contemporary secularised Christians of Europe the teacher of
 72 Text|             analysis, can largely be classified into two types. On the one
 73 Text|           matter of sincerity not to conceal it. Others, however, do
 74 Text|           greatest murderer there is concealed a Saint in fetters. It is
 75 Text|              philosopher and not the conceited one, confesses that he cannot
 76 Text|        information", for all people, concerning God's love that St. Paul
 77 Text|          this reason that the Gospel concisely states that "the servant
 78 Text|              being a liar. Thus John concludes his thought by directly
 79 Text|            from the faithless is the concrete and fundamental question
 80 Text|            especially St Maximos the Confessor, spoke of the "logos" of
 81 Text|  faithlessness.~In the midst of this confusion, therefore, of personal
 82 Text|              accuser of God, whether consciously or subconsciously. For the
 83 Text|            of the world" (Rev 5:12). Consequently, the Son and Logos of God
 84 Text|             to hear him, who was not considered to be particularly religious,
 85 Text|     Scripture, therefore, rightfully considers faithlessness to be a "privilege"
 86 Text|            faithlessness undoubtedly constitutes one of the deepest and darkest
 87 Text|              his writings became for contemporary secularised Christians of
 88 Text|              to take revenge for the contradiction of one's personal vision
 89 Text|       believed steadfastly, but with contrition and humility stated, "I
 90 Text|               therefore, of personal convictions in matters which people
 91 Text|          detail of daily life! These convincing examples of the moving behaviour
 92     | could
 93 Text|               As the pre-eternal and Crucified Logos, there is no excuse
 94 Text|             up to the last detail of daily life! These convincing examples
 95 Text|     inapplicable but also especially dangerous. It is all the more so,
 96 Text|   constitutes one of the deepest and darkest mysteries of spiritual life.
 97 Text|          prophets; but in these last days he has spoken to us by a
 98 Text|            all the more so, when one deals with the relationship between
 99 Text|              and Logos of God is the deeper root of beings, the foundation
100 Text|   undoubtedly constitutes one of the deepest and darkest mysteries of
101 Text|      inability to believe as his own defect and personal fault, but
102 Text|              judged according to the degree to which one has known or
103 Text|         faith or faithlessness which demands that we be very sensitive
104 Text|       general spiritual matters, the demarcation line of black and white
105 Text|          atheism, as we have already described it, but with a negation
106 Text|              man who confesses that, despite his good disposition, he
107 Text|         relationships up to the last detail of daily life! These convincing
108 Text|             concludes his thought by directly relating Creation and Incarnation,
109 Text|            of faith, if not also the display of faithlessness.~In the
110 Text|              say that what basically distinguishes the faithful from the faithless
111 Text|           not merely "ignorant" and "doubling", but becomes clearly an
112 Text|           progressive man to express doubt in matters of faith, if
113 Text|              sincerely tested in the dual meaning of the word - in
114 Text|      transcendent authority which is dynamically expressed as polemical atheism.
115     | each
116 Text|            will never forget from my early childhood the words of an
117 Text|            from the four ends of the earth in order to tell you that
118 Text|         through all phases of divine economy, accuses God of being a
119 Text|        during this pilgrimage to the Ecumenical Patriarchate. When we gathered
120     | either
121     | else
122 Text|            childhood the words of an eminent modem Greek writer, the
123 Text|        called you here from the four ends of the earth in order to
124 Text|              arrogance but also with enmity. He does not consider his
125 Text|           fundamental aspects of the entire problem of faith. The first
126 Text|         above", we believers are not entitled to boast about our faith
127 Text|         significant truth that faith essentially is not a personal achievement,
128 Text|            secularised Christians of Europe the teacher of a humanitarian
129     | every
130 Text|          were. A very characteristic example of sympathetic unbeliever
131 Text|         daily life! These convincing examples of the moving behaviour
132     | except
133 Text|           the man that axiomatically excludes the possibility of faith,
134 Text|         Crucified Logos, there is no excuse for any intelligent person
135 Text|         solidarity. Such unbelievers existed at all times and we must
136 Text|              God, namely whether God exists or not. Thus, those who
137 Text|             1 John 5:10), thereafter explaining how one exposes God as liar
138 Text|             ascribes, indirectly yet explicitly, the cause of the problem
139 Text|        thereafter explaining how one exposes God as liar with one's faithlessness!
140 Text|        especially progressive man to express doubt in matters of faith,
141 Text|       authority which is dynamically expressed as polemical atheism. The
142 Text|        synonymous.~The Logos of God, expressing the essence of God, is the
143 Text|             one's fellow people from false hopes. It is obvious that
144 Text|              own defect and personal fault, but regards it as strength
145 Text|         people, from among those who feel neutral or are undecided
146 Text|         personal vision or as if one feels that one has the special
147 Text|             when called to judge our fellow-people who are sincerely tested
148 Text|              task, then, to free the fettered Saint, wherever you find
149 Text|              is concealed a Saint in fetters. It is your task, then,
150 Text|         fettered Saint, wherever you find him".~The second type of
151 Text|             said above, I will never forget from my early childhood
152 Text|           deeper root of beings, the foundation of all existence. For this
153 Text|             called you here from the four ends of the earth in order
154 Text|            It is your task, then, to free the fettered Saint, wherever
155 Text|            agnostics". Some admit it freely and without self-interest,
156 Text|            with their righteousness, friendship and honesty in all their
157 Text|           Incarnation of God was the fullest and absolute form of Revelation: "
158 Text|     Ecumenical Patriarchate. When we gathered to hear him, who was not
159 Text|             which people today, very generally and abstractly, call "metaphysical
160 Text|             of the unified creation (Genesis) and with the act of unified
161 Text|        deprived of His grace and His gifts, even when they are not
162 Text|         witness, such as John's that goes through all phases of divine
163 Text|          only imply the sacrifice of Golgotha. We should also be reminded
164 Text|          confesses that, despite his good disposition, he cannot believe,
165 Text|        ideology. It has a variety of grades and nuances, as we have
166 Text|              Testament is bitter and graver than that of the faithless
167 Text|       Testament, surely have an even greater responsibility in the case
168 Text|        within the breast of even the greatest murderer there is concealed
169 Text|            words of an eminent modem Greek writer, the late Stratis
170 Text|  unforgettable Theological School of Halki, when Myrivilis visited
171 Text|              hesitant in pronouncing hard and unjust judgements against
172 Text|    Patriarchate. When we gathered to hear him, who was not considered
173 Text|                 The fool said in his heart, there is no God" (Psalm
174 Text|              spoken to us by a Son" (Heb 1:1). In any case, it is
175 Text|            stated, "I believe, Lord, help my unbelief" (Mark 9:24).~
176     | here
177 Text|     especially make us at least more hesitant in pronouncing hard and
178 Text|             subject of faith, do not hesitate to classify themselves among
179 Text|          nuances, as we have already hinted above by way of introduction.
180 Text|           wisdom or His power or His holiness, but only His love: "God
181 Text|              which is always "in the Holy Spirit", of the Son for
182 Text|            faithless is not always a homogeneous and single ideology. It
183 Text|           careful, namely absolutely honest, when called to judge our
184 Text|        righteousness, friendship and honesty in all their relationships
185 Text|             fellow people from false hopes. It is obvious that this
186 Text| faithlessness in a spirit of sincere human solidarity. Such unbelievers
187 Text|              Europe the teacher of a humanitarian spirit of rare sensitivity.
188 Text|              but with contrition and humility stated, "I believe, Lord,
189 Text|           often put to shame our own hypocritical "faith" with their righteousness,
190 Text|             a homogeneous and single ideology. It has a variety of grades
191 Text|       faithlessness than the various idolaters do and the Gentiles have.
192 Text|              then one is not merely "ignorant" and "doubling", but becomes
193 Text|           analytically, because they illumine fundamental aspects of the
194 Text|             who created them "in His image and likeness". For this
195 Text|           world, one should not only imply the sacrifice of Golgotha.
196 Text|             He does not consider his inability to believe as his own defect
197 Text|          black and white is not only inapplicable but also especially dangerous.
198 Text|            be like any other weak or incapable person, but this type of
199 Text|            for God's Logos to become Incarnate within the world, it is
200 Text|              the faithless ascribes, indirectly yet explicitly, the cause
201 Text|              1). It is this general "information", for all people, concerning
202 Text|          religion as one of the many inherited superstitions of the primitive
203 Text|             and sad; it would not be insolence and blasphemy. With polemical
204 Text|           there is no excuse for any intelligent person to be faithless.
205     | into
206 Text|       already hinted above by way of introduction. This variety, however,
207 Text|          believe, but he also speaks ironically of the believers.~It is
208 Text|               Incarnation), gave the irrefutable testimony of His love for
209 Text|         accept the existence of God, irrespective of how they understand His
210 Text|            he was "the disciple whom Jesus loved" (John 13: 23). For
211 Text|    absolutely honest, when called to judge our fellow-people who are
212 Text|        natural and right that one is judged according to the degree
213 Text|          pronouncing hard and unjust judgements against them. For, in the
214 Text|         states that "the servant who knew much... shall receive a
215 Text|           Logos of God as "the slain lamb from the beginning of the
216 Text|            in the last analysis, can largely be classified into two types.
217 Text|              modem Greek writer, the late Stratis Myrivilis. I was
218     | later
219     | least
220 Text|              namely to himself. This lets us understand that something
221     | like
222 Text|       created them "in His image and likeness". For this reason, therefore,
223 Text|             matters, the demarcation line of black and white is not
224 Text|             cases we usually have no longer to do with a sober or modest -
225 Text|           the believers.~It is worth looking at these two types of faithlessness
226 Text|              this type of unbeliever looks at believers not only with
227 Text|         humility stated, "I believe, Lord, help my unbelief" (Mark
228 Text|              for one or other reason lost faith "on the way". Alternatively,
229 Text|           receive a severe beating" (Luke 12:47).~ ~
230 Text|            love for the world. It is mainly for this reason that John
231     | make
232 Text|           they believe in Him in the manner the Church teaches.~In relation
233 Text|              In any case, one of the marks of our times is that many
234 Text|            the Church, especially St Maximos the Confessor, spoke of
235 Text|          However, when John says the measure of God's love of the world
236 Text|             the Son, then one is not merely "ignorant" and "doubling",
237 Text|      generally and abstractly, call "metaphysical anxieties", we must say
238 Text|             of faithlessness.~In the midst of this confusion, therefore,
239 Text|           himself. Now if we call to mind the significant truth that
240 Text|              the words of an eminent modem Greek writer, the late Stratis
241 Text|         longer to do with a sober or modest - if we may say so - atheism,
242 Text|             the person who, with the modesty and sincerity of a true
243 Text|           convincing examples of the moving behaviour of people, who
244 Text|          breast of even the greatest murderer there is concealed a Saint
245 Text|              the deepest and darkest mysteries of spiritual life. In general
246 Text|            24).~It is precisely this mysterious nature of the problem of
247 Text|            this reason that John was named "the disciple of love",
248 Text|            of God. When later it was necessary for God's Logos to become
249 Text|            in the last analysis, our negative pronouncements do not so
250 Text|              already preexisting and neglected love of God towards the
251 Text|            from among those who feel neutral or are undecided on the
252 Text|              a variety of grades and nuances, as we have already hinted
253 Text|             who do not recognise the objective existence of God, but consider
254 Text|      transcends "the boundaries" and offends God Himself. The Apostle
255     | often
256     | out
257 Text|         pilgrimage to the Ecumenical Patriarchate. When we gathered to hear
258 Text|       concerning God's love that St. Paul appealed to, as is known,
259 Text|             did not praise any other perfection of God, whether His wisdom
260 Text|            person who believed for a period of his life - usually as
261 Text|              believes in Him may not perish, but have eternal life" (
262 Text|           more sympathetic than many pharisaic believers were. A very characteristic
263 Text|              s that goes through all phases of divine economy, accuses
264 Text|              and sincerity of a true philosopher and not the conceited one,
265 Text|       visited the School during this pilgrimage to the Ecumenical Patriarchate.
266 Text|          characterised as divine and pious (or faithful). Again, those
267 Text|          cause of the problem to the place where it belongs, namely
268 Text|         absolute certainty, at which point is this relationship characterised
269 Text|           axiomatically excludes the possibility of faith, and therefore
270 Text|            whether His wisdom or His power or His holiness, but only
271 Text|           boundless love. He did not praise any other perfection of
272 Text|            person of His Son. As the pre-eternal and Crucified Logos, there
273 Text|        meaning of the word - in this precipitous question. In any case, one
274 Text|           precisely for this already preexisting and neglected love of God
275 Text|            never believed because of pride or thoughtlessness and never
276 Text|       inherited superstitions of the primitive and unphilosophical man,
277 Text|     considers faithlessness to be a "privilege" only for the "fool". "The
278 Text|            the mark of an especially progressive man to express doubt in
279 Text|              speaks even in the very prologue of his Gospel of another
280 Text|          last analysis, our negative pronouncements do not so much offend these
281 Text|            at least more hesitant in pronouncing hard and unjust judgements
282 Text|            old to our fathers by the prophets; but in these last days
283 Text|              has the special task of protecting one's fellow people from
284 Text|        however, do it with an almost provocative disposition, thinking that
285 Text|           characteristic case is the prudent man who, while still addressing
286 Text|             heart, there is no God" (Psalm 14:1). It is this general "
287 Text|             a humanitarian spirit of rare sensitivity. Furthermore,
288 Text|               even when they are not ready to confess that they believe
289 Text|       servant who knew much... shall receive a severe beating" (Luke
290 Text|              Again, those who do not recognise the objective existence
291 Text|              and personal fault, but regards it as strength and wisdom
292 Text|              his thought by directly relating Creation and Incarnation,
293 Text|        manner the Church teaches.~In relation to all that is said above,
294 Text|             and honesty in all their relationships up to the last detail of
295 Text|       existence of God, but consider religion as one of the many inherited
296 Text|        considered to be particularly religious, he said, "The Church called
297 Text|             as is known, in order to remind the responsibility each
298 Text|          Golgotha. We should also be reminded that the Apostle John speaks
299 Text|  thoughtlessness and never wished to repent.~In both cases we usually
300 Text|            do by nature what the law requires, they are a law to themselves,
301 Text|             by this that he does not respect those who believe. On the
302 Text|            type of faithlessness may result either out of a person who
303 Text|             beginning of the world" (Rev 5:12). Consequently, the
304 Text|              as if one wants to take revenge for the contradiction of
305 Text|               it is only natural and right that one is judged according
306 Text|      hypocritical "faith" with their righteousness, friendship and honesty
307 Text|           they do not have the law" (Rom 2:14). Yet, those who received
308 Text|            should not only imply the sacrifice of Golgotha. We should also
309 Text|              certainly be unjust and sad; it would not be insolence
310 Text|           God "gave" His Son for the sake of the world, one should
311 Text|              with the act of unified salvation (Incarnation), gave the
312 Text|           this type of unbeliever by saying, "he who does not believe
313 Text|              16). However, when John says the measure of God's love
314 Text|          person to be faithless. The Scripture, therefore, rightfully considers
315 Text|              became for contemporary secularised Christians of Europe the
316 Text|          admit it freely and without self-interest, believing that it is a
317 Text|             many among those who are self-styled as "atheists" or "agnostics"
318 Text|              demands that we be very sensitive and careful, namely absolutely
319 Text|          humanitarian spirit of rare sensitivity. Furthermore, many among
320 Text|           concisely states that "the servant who knew much... shall receive
321 Text|              much... shall receive a severe beating" (Luke 12:47).~ ~
322     | shall
323 Text|       strength and wisdom of which a simplistic believer is deprived.~Now
324 Text|         faithlessness in a spirit of sincere human solidarity. Such unbelievers
325 Text|            our fellow-people who are sincerely tested in the dual meaning
326 Text|             always a homogeneous and single ideology. It has a variety
327 Text|             and Logos of God as "the slain lamb from the beginning
328 Text|          have no longer to do with a sober or modest - if we may say
329 Text|              spirit of sincere human solidarity. Such unbelievers existed
330     | Some
331     | something
332 Text|            in these last days he has spoken to us by a Son" (Heb 1:1).
333 Text|              contrition and humility stated, "I believe, Lord, help
334 Text|            that the Gospel concisely states that "the servant who knew
335 Text|             among those who believed steadfastly, but with contrition and
336 Text|         modem Greek writer, the late Stratis Myrivilis. I was still in
337 Text|             fault, but regards it as strength and wisdom of which a simplistic
338 Text|               whether consciously or subconsciously. For the negation of witness,
339 Text|              or are undecided on the subject of faith, do not hesitate
340 Text|            one of the many inherited superstitions of the primitive and unphilosophical
341 Text|             not so much offend these supposed atheists but the very God,
342 Text|           word, must surely not only surprise us. Furthermore, these people
343 Text|              that he cannot believe. Sympathetically, he could be said to be
344 Text|          boast about our faith while sympathising for those who confess their
345 Text|            Logos of God are for John synonymous.~The Logos of God, expressing
346 Text|             It is as if one wants to take revenge for the contradiction
347 Text|             Christians of Europe the teacher of a humanitarian spirit
348 Text|             in the manner the Church teaches.~In relation to all that
349 Text|          faithlessness! John's basic teaching is the Logos of God, as
350 Text|             of the earth in order to tell you that within the breast
351 Text|          something is wrong with his temperament, training and upbringing
352 Text|              the faithful of the two Testaments, the responsibility of the
353 Text|      fellow-people who are sincerely tested in the dual meaning of the
354 Text|           still in the unforgettable Theological School of Halki, when Myrivilis
355     | thereafter
356     | thereby
357 Text|            God with all beings: "all things were made through Him, and
358 Text|             provocative disposition, thinking that it is the mark of an
359     | though
360 Text|              Thus John concludes his thought by directly relating Creation
361 Text|         believed because of pride or thoughtlessness and never wished to repent.~
362 Text|              in matters which people today, very generally and abstractly,
363     | towards
364 Text|       unbeliever of our times is the tragic Albert Camus, who with all
365 Text|          wrong with his temperament, training and upbringing since childhood,
366 Text|           but with a negation of all transcendent authority which is dynamically
367 Text|      polemical atheism, however, one transcends "the boundaries" and offends
368 Text|           modesty and sincerity of a true philosopher and not the
369 Text|          which precisely renders him unaccountable in any case: "When Gentiles
370 Text|             I believe, Lord, help my unbelief" (Mark 9:24).~It is precisely
371 Text|       sincere human solidarity. Such unbelievers existed at all times and
372 Text|              who feel neutral or are undecided on the subject of faith,
373 Text|            faith or of faithlessness undoubtedly constitutes one of the deepest
374 Text|           person of this type has an unexplainable wrath against faith. It
375 Text|        Myrivilis. I was still in the unforgettable Theological School of Halki,
376 Text|   superstitions of the primitive and unphilosophical man, are rightfully called
377     | up
378 Text|            temperament, training and upbringing since childhood, his way
379 Text|      contradiction of one's personal vision or as if one feels that
380 Text|             of Halki, when Myrivilis visited the School during this pilgrimage
381 Text|       against faith. It is as if one wants to take revenge for the
382 Text|     Revelation: "In many and various ways God spoke of old to our
383 Text|            said to be like any other weak or incapable person, but
384     | where
385     | wherever
386 Text|        demarcation line of black and white is not only inapplicable
387     | whoever
388     | whom
389     | will
390 Text|            thoughtlessness and never wished to repent.~In both cases
391 Text|          from my early childhood the words of an eminent modem Greek
392 Text|              of the believers.~It is worth looking at these two types
393 Text|            type has an unexplainable wrath against faith. It is as
394 Text|            of an eminent modem Greek writer, the late Stratis Myrivilis.
395 Text|              Camus, who with all his writings became for contemporary
396 Text|         understand that something is wrong with his temperament, training
397     | your
398 Text|                usually as a child or youth - and then for one or other