Text

  1 Text|             they became fools"~(Romans 1:22)~March is the month which
  2 Text|            fullness of Christ' (Eph. 4:13). Yet, even then, man is
  3 Text|            earth on the waters' (Psalm 135:6), but also because the
  4 Text|                became fools"~(Romans 1:22)~March is the month which
  5 Text|              fullness of Christ' (Eph. 4:13). Yet, even then, man
  6 Text|              on the waters' (Psalm 135:6), but also because the notion
  7 Text|              alone knows, wills and is able (being Omniscient, All good
  8 Text|          self-transcendence and not an accomplishment as such, not even for a
  9 Text|           achieved, and then evaluated accordingly, by a 'super-individual'
 10 Text|               person, it would be more accurate to describe the person who
 11 Text|            problem. That could only be achieved, and then evaluated accordingly,
 12 Text|              be in terms of cognition, aesthetics or morals. And because this
 13 Text|            been mentioned, or at least alluded to.~The basic main point
 14     | alone
 15     | already
 16     | although
 17 Text|             above, man is a 'political animal' according to Aristotle'
 18 Text|                in conjunction with the Annunciation, the " commencement of our
 19     | another
 20     | anything
 21 Text|            would be a rejection of the apparently God-given mutual dependence
 22 Text|             sociopolitically (with the appeal to external conditions and
 23 Text|           matter how powerful they may appear to be in sociopolitical
 24 Text|               This dual possibility of approaching the topic is equally valid
 25 Text|         ultimately unclear "fabricated argument", regardless of how developed
 26 Text|         political animal' according to Aristotle's definition, and for this
 27 Text|              the month which each year arouses Greek people all over the
 28 Text|              all possible versions and aspects of the truth about freedom,
 29 Text|             degree of inner freedom is attainable if the outer conditions
 30 Text|              Omnipotent) to ensure the authentic specifications of freedom
 31 Text|               on the one hand, and the authenticity, on the other, of freedom
 32 Text|               possible for any worldly authority (whether individual or collective)
 33 Text|             very nature - is connected automatically, and not only dialectically,
 34 Text|               cultural and political).~b) The social and political
 35 Text|               at least alluded to.~The basic main point that must be
 36     | became
 37     | becomes
 38     | been
 39 Text|        solidarity' between all created beings. We are therefore justified
 40 Text|               ironic utopia for one to believe that any degree of inner
 41 Text|              the dictates of self-love belonging to the fallen human nature.
 42 Text|         various bonds of sin, thereby 'binding' or making him or her a '
 43 Text|             satisfied in his personal 'bliss'.~This correlation and exchange
 44 Text|                circumstances, can ever boast about absolute 'independence'
 45     | both
 46 Text|              to reach individually the boundaries and sheer perspective of
 47 Text|                study it here, although briefly, within the parameters which
 48 Text|                through the 'communion' called for by interpersonal relations - '
 49     | cannot
 50 Text|           people all over the world to celebrate the rebirth of modern Greece
 51 Text|                of their own constantly changing will, or the will of someone
 52 Text|                to be in sociopolitical circumstances, can ever boast about absolute '
 53 Text|                                        Claiming to be wise, they became
 54 Text|           on-looker may be in terms of cognition, aesthetics or morals. And
 55 Text|               as the other side of the coin of 'freedom' - is the touchstone
 56 Text|       authority (whether individual or collective) to define its respective
 57 Text|                the Annunciation, the " commencement of our salvation". However,
 58 Text|                developed -through the 'communion' called for by interpersonal
 59 Text|             rather than being mutually complementary. Precisely on this point,
 60 Text|             and not absolute. Thus the concept of 'freedom' is from the
 61 Text|            will always be measured. in conclusion, this means that no individual -
 62 Text|           Otherwise, it would not be a conducive and reliable moral and cultural
 63 Text|              conscience always remains confined to its limited horizon due
 64 Text|               she is released from the confinement of individual conscience
 65 Text|               systems, as known, often conflict or refute one another, rather
 66 Text|               through independence, in conjunction with the Annunciation, the "
 67 Text|                by its very nature - is connected automatically, and not only
 68 Text|               even for a split second. Consequently, instead of speaking about
 69 Text|        personal experience, it must be considered impossible to reach individually
 70 Text|               the tyranny of their own constantly changing will, or the will
 71 Text|               no single conscience can contain all possible versions and
 72 Text|               outset to be seen in the context of relativity, namely historicity.
 73 Text|           passed, but also in terms of continual correlations - and not absolute.
 74 Text|                describe the person who continuously struggles for freedom as
 75 Text|             his personal 'bliss'.~This correlation and exchange between the
 76 Text|             also in terms of continual correlations - and not absolute. Thus
 77 Text|              hermit - and no people or country, no matter how powerful
 78 Text|                solidarity' between all created beings. We are therefore
 79 Text|                Otherwise, that leading cynic philosopher would have remained
 80 Text|              lamp in the middle of the day. Otherwise, that leading
 81 Text|               the one Lord of life and death, the God-Man Jesus Christ.
 82 Text|           individual or collective) to define its respective individual
 83 Text|     unmeasurable psychological factors defining personal experience, it
 84 Text|               according to Aristotle's definition, and for this reason there
 85 Text|            apparently God-given mutual dependence and 'solidarity' between
 86 Text|              would be more accurate to describe the person who continuously
 87 Text|               to moral principles that determine the honour and peaceful
 88 Text|            automatically, and not only dialectically, to the topic of "slavery".
 89 Text|              sensitivity and wholeness dictated by its very nature - is
 90 Text|                free', according to the dictates of self-love belonging to
 91     | did
 92 Text|       quintessence of human honour and dignity, it is not possible for
 93 Text|             any rate is illustrated by Diogene's search for a 'human being'
 94 Text|             only be sacrilegious and a direct offence to God who 'spread
 95     | do
 96     | does
 97 Text|        necessarily bound by relentless dogmatism.~We could say in summary
 98 Text|            vicious habit or tyrannical domination - but not from the organic
 99 Text|          conditions and factors). This dual possibility of approaching
100 Text|        confined to its limited horizon due to historical as well as
101     | each
102 Text|                God who 'spread out the earth on the waters' (Psalm 135:
103     | else
104 Text|        humanity has justly fought with enormous sacrifices - but rather
105 Text|                moral and philosophical enquiry becomes theological, without
106 Text|                good and Omnipotent) to ensure the authentic specifications
107 Text|               the fullness of Christ' (Eph. 4:13). Yet, even then,
108 Text|         greatest universal hope of the eschatological unity in Christ.~ ~
109 Text|               even then, man is not in essence 'free', according to the
110 Text|             there are philosophical or ethical systems. Such systems, as
111 Text|             only be achieved, and then evaluated accordingly, by a 'super-individual'
112     | ever
113 Text|                topic of "freedom" - if examined with the sensitivity and
114 Text|           bliss'.~This correlation and exchange between the two spheres
115 Text|              human 'responsibility' is exercised - as the other side of the
116 Text|            kind of conscience does not exist in human history. Nor can
117 Text|              factors defining personal experience, it must be considered impossible
118 Text|             someone who is permanently exposed to the tyranny of their
119 Text|                and ultimately unclear "fabricated argument", regardless of
120 Text|               as such. In spite of the fact that it relates, as we have
121 Text|             self-love belonging to the fallen human nature. Such a person
122 Text|              can we take seriously the fantasies of romantic idealism regarding '
123 Text|            than natural order. It is a feat of perpetual self-transcendence
124 Text|             sacrifices - but rather a 'figment of the imagination' and
125 Text| presuppositions. Only God can have the final word on this. Since God
126 Text|                to be wise, they became fools"~(Romans 1:22)~March is
127 Text|              which humanity has justly fought with enormous sacrifices -
128 Text|          measure of the stature of the fullness of Christ' (Eph. 4:13).
129 Text|          reflective in some way of the general conditions of life in society (
130 Text|                 speak about 'freedom'?~Given that personal conscience
131 Text|               topic of freedom perhaps gives priority to external conditions
132 Text|              from the organic bonds of global ecological balance and,
133 Text|             self-centred' rather than 'God-centred' reflection, then he or
134 Text|            rejection of the apparently God-given mutual dependence and 'solidarity'
135 Text|            Lord of life and death, the God-Man Jesus Christ. Not withstanding
136 Text|            able (being Omniscient, All good and Omnipotent) to ensure
137 Text|             and, most of all, from the greatest universal hope of the eschatological
138 Text|        celebrate the rebirth of modern Greece through independence, in
139 Text|                which each year arouses Greek people all over the world
140 Text|             say in summary that if one grounds personal freedom upon 'self-centred'
141 Text|             the individual or a social group of any size.~a) The moral
142 Text|             harmful 'bonds' of vicious habit or tyrannical domination -
143 Text|           liberation' from any kind of harmful 'bonds' of vicious habit
144 Text|          external conditions of social harmony and justice, rather than
145     | her
146     | here
147 Text|             not even the most isolated hermit - and no people or country,
148     | him
149 Text|             its limited horizon due to historical as well as unmeasurable
150 Text|          context of relativity, namely historicity. Otherwise, it would not
151 Text|                does not exist in human history. Nor can we take seriously
152 Text|            from the greatest universal hope of the eschatological unity
153 Text|                confined to its limited horizon due to historical as well
154 Text|             cultural value - for which humanity has justly fought with enormous
155 Text|              the fantasies of romantic idealism regarding 'absolute spirit'.
156 Text|         mentioned. This at any rate is illustrated by Diogene's search for
157 Text|              human person made in His 'image' and likeness. When put
158 Text|               rather a 'figment of the imagination' and a 'utopia'. We therefore
159 Text|      experience, it must be considered impossible to reach individually the
160 Text|        philosopher would have remained inactive, satisfied in his personal '
161 Text|         considered impossible to reach individually the boundaries and sheer
162 Text|             truth about freedom, it is inevitable that the person who is bound
163 Text|             believe that any degree of inner freedom is attainable if
164     | instead
165 Text|               communion' called for by interpersonal relations - 'to the measure
166 Text|              that it would be a rather ironic utopia for one to believe
167 Text|         individual - not even the most isolated hermit - and no people or
168 Text|            life and death, the God-Man Jesus Christ. Not withstanding
169 Text|                this has to do with the judgement of the 'autonomous' person,
170 Text|            political factors that were just mentioned. This at any rate
171 Text|       conditions of social harmony and justice, rather than to moral principles
172 Text|               beings. We are therefore justified in speaking about 'independence'
173 Text|                 for which humanity has justly fought with enormous sacrifices -
174 Text|              systems. Such systems, as known, often conflict or refute
175 Text|               on this. Since God alone knows, wills and is able (being
176 Text|             for a 'human being' with a lamp in the middle of the day.
177 Text|               the day. Otherwise, that leading cynic philosopher would
178 Text|              about 'independence' and 'liberation' from any kind of harmful '
179     | like
180 Text|                made in His 'image' and likeness. When put in those terms,
181 Text|                remains confined to its limited horizon due to historical
182 Text|                the honour and peaceful living of the person as such. In
183 Text|               her a 'slave' of the one Lord of life and death, the God-Man
184 Text|            least alluded to.~The basic main point that must be said
185 Text|             life in society (which are mainly economic, ecological, cultural
186 Text|              sin, thereby 'binding' or making him or her a 'slave' of
187     | many
188 Text|            became fools"~(Romans 1:22)~March is the month which each
189 Text|               no people or country, no matter how powerful they may appear
190 Text|          measured. in conclusion, this means that no individual - not
191 Text|      interpersonal relations - 'to the measure of the stature of the fullness
192 Text|              of freedom will always be measured. in conclusion, this means
193 Text|         strictly speaking, an issue of metaphysical rather than natural order.
194 Text|              being' with a lamp in the middle of the day. Otherwise, that
195 Text|                did not have at least a minimum balance in the economic
196 Text|               celebrate the rebirth of modern Greece through independence,
197 Text|              two ways: on the one hand morally and philosophically (with
198 Text|               cognition, aesthetics or morals. And because this has to
199     | more
200 Text|         anything that can restrain our movement.~However, the topic of "
201 Text|               the apparently God-given mutual dependence and 'solidarity'
202 Text|             another, rather than being mutually complementary. Precisely
203     | namely
204 Text|            person who is bound by such narrowness would think and seem like
205 Text|               a 'utopia'. We therefore naturally reach the point of saying
206 Text|               freedom of thought being necessarily bound by relentless dogmatism.~
207 Text|              touch upon the most vital nerve of the problem: can someone
208     | Nor
209 Text|               6), but also because the notion of absolute independence
210 Text|           slavery". That is why we are obliged to study it here, although
211 Text|              sacrilegious and a direct offence to God who 'spread out the
212     | often
213 Text|               Omniscient, All good and Omnipotent) to ensure the authentic
214 Text|               wills and is able (being Omniscient, All good and Omnipotent)
215 Text|        developed the conscience of the on-looker may be in terms of cognition,
216 Text|               unfortunately remains an open, uncertain and ultimately
217 Text|       metaphysical rather than natural order. It is a feat of perpetual
218 Text|          domination - but not from the organic bonds of global ecological
219     | out
220 Text|           freedom is attainable if the outer conditions did not have
221 Text|             bound by an individual and outmoded conscience. And since no
222     | over
223     | own
224 Text|           although briefly, within the parameters which have already been
225 Text|               in the sense of what has passed, but also in terms of continual
226 Text|               determine the honour and peaceful living of the person as
227     | perhaps
228 Text|            problem: can someone who is permanently exposed to the tyranny of
229 Text|         natural order. It is a feat of perpetual self-transcendence and not
230 Text|               the boundaries and sheer perspective of the problem. That could
231 Text|          Otherwise, that leading cynic philosopher would have remained inactive,
232 Text|               the one hand morally and philosophically (with or without foundation
233 Text|                and factors). This dual possibility of approaching the topic
234 Text|              or country, no matter how powerful they may appear to be in
235 Text|                mutually complementary. Precisely on this point, then, we
236 Text|             However, this month, which presents us twice with the issue
237 Text|              its respective individual presuppositions. Only God can have the final
238 Text|          justice, rather than to moral principles that determine the honour
239 Text|               of freedom perhaps gives priority to external conditions of
240 Text|              the earth on the waters' (Psalm 135:6), but also because
241 Text|                as well as unmeasurable psychological factors defining personal
242 Text|              image' and likeness. When put in those terms, it is only
243 Text|                that, if freedom is the quintessence of human honour and dignity,
244 Text|            just mentioned. This at any rate is illustrated by Diogene'
245 Text|             the world to celebrate the rebirth of modern Greece through
246 Text|              without foundation in, or reference to, religion) and, on the
247 Text|              rather than 'God-centred' reflection, then he or she remains
248 Text|                the person which is not reflective in some way of the general
249 Text|               known, often conflict or refute one another, rather than
250 Text|         fantasies of romantic idealism regarding 'absolute spirit'. Our world,
251 Text|         unclear "fabricated argument", regardless of how developed the conscience
252 Text|    independence and freedom would be a rejection of the apparently God-given
253 Text|              spite of the fact that it relates, as we have mentioned, to
254 Text|            called for by interpersonal relations - 'to the measure of the
255 Text|              and all that is in it, is relative - not only in the sense
256 Text|           degree to which he or she is released from the confinement of
257 Text|             being necessarily bound by relentless dogmatism.~We could say
258 Text|           would not be a conducive and reliable moral and cultural value -
259 Text|        foundation in, or reference to, religion) and, on the other, sociopolitically (
260 Text|           cynic philosopher would have remained inactive, satisfied in his
261 Text|              collective) to define its respective individual presuppositions.
262 Text|                spheres in which human 'responsibility' is exercised - as the other
263 Text|              trap is anything that can restrain our movement.~However, the
264 Text|                point that must be said right at the outset is that the
265 Text|              wise, they became fools"~(Romans 1:22)~March is the month
266 Text|             seriously the fantasies of romantic idealism regarding 'absolute
267 Text|            justly fought with enormous sacrifices - but rather a 'figment
268 Text|           because it would not only be sacrilegious and a direct offence to
269 Text|              the " commencement of our salvation". However, this month, which
270 Text|                have remained inactive, satisfied in his personal 'bliss'.~
271 Text|         relentless dogmatism.~We could say in summary that if one grounds
272 Text|           naturally reach the point of saying that, if freedom is the
273 Text|               illustrated by Diogene's search for a 'human being' with
274 Text|             such, not even for a split second. Consequently, instead of
275     | seem
276 Text|         grounds personal freedom upon 'self-centred' rather than 'God-centred'
277 Text|           according to the dictates of self-love belonging to the fallen
278 Text|              It is a feat of perpetual self-transcendence and not an accomplishment
279 Text|             relative - not only in the sense of what has passed, but
280 Text|                   if examined with the sensitivity and wholeness dictated by
281 Text|               history. Nor can we take seriously the fantasies of romantic
282 Text|        individually the boundaries and sheer perspective of the problem.
283 Text|               exercised - as the other side of the coin of 'freedom' -
284 Text|              from the various bonds of sin, thereby 'binding' or making
285 Text|               conscience. And since no single conscience can contain all
286 Text|               or a social group of any size.~a) The moral and philosophical
287 Text|        dialectically, to the topic of "slavery". That is why we are obliged
288 Text|               they may appear to be in sociopolitical circumstances, can ever
289 Text|           religion) and, on the other, sociopolitically (with the appeal to external
290 Text|       God-given mutual dependence and 'solidarity' between all created beings.
291     | some
292 Text|              the will of someone else, speak about 'freedom'?~Given that
293 Text|                to ensure the authentic specifications of freedom for the human
294 Text|               exchange between the two spheres in which human 'responsibility'
295 Text|           idealism regarding 'absolute spirit'. Our world, and all that
296 Text|              of the person as such. In spite of the fact that it relates,
297 Text|                as such, not even for a split second. Consequently, instead
298 Text|             direct offence to God who 'spread out the earth on the waters' (
299 Text|                  to the measure of the stature of the fullness of Christ' (
300 Text|                seen that 'freedom' is, strictly speaking, an issue of metaphysical
301 Text|                person who continuously struggles for freedom as being 'made
302 Text|               is why we are obliged to study it here, although briefly,
303 Text|             dogmatism.~We could say in summary that if one grounds personal
304 Text|           evaluated accordingly, by a 'super-individual' or 'universal' conscience.
305 Text|              human history. Nor can we take seriously the fantasies
306     | their
307 Text|          philosophical enquiry becomes theological, without freedom of thought
308     | thereby
309 Text|               by such narrowness would think and seem like a 'slave'
310     | those
311 Text|        theological, without freedom of thought being necessarily bound
312     | Thus
313 Text|                on this point, then, we touch upon the most vital nerve
314 Text|             coin of 'freedom' - is the touchstone by which the relativity,
315 Text|            versions and aspects of the truth about freedom, it is inevitable
316 Text|               month, which presents us twice with the issue of freedom,
317 Text|             bonds' of vicious habit or tyrannical domination - but not from
318 Text|             permanently exposed to the tyranny of their own constantly
319 Text|         remains an open, uncertain and ultimately unclear "fabricated argument",
320 Text|         unfortunately remains an open, uncertain and ultimately unclear "
321 Text|               uncertain and ultimately unclear "fabricated argument", regardless
322 Text|    philosophical foundation of freedom unfortunately remains an open, uncertain
323 Text|             hope of the eschatological unity in Christ.~ ~
324 Text|               to historical as well as unmeasurable psychological factors defining
325     | us
326 Text|       approaching the topic is equally valid whether we are speaking
327 Text|            reliable moral and cultural value - for which humanity has
328 Text|              only 'made free' from the various bonds of sin, thereby 'binding'
329 Text|               can contain all possible versions and aspects of the truth
330     | very
331 Text|             kind of harmful 'bonds' of vicious habit or tyrannical domination -
332 Text|               The social and political view of the topic of freedom
333 Text|           natural that we have as many views on freedom as there are
334 Text|                 we touch upon the most vital nerve of the problem: can
335 Text|            spread out the earth on the waters' (Psalm 135:6), but also
336 Text|              is not reflective in some way of the general conditions
337 Text|                can only be seen in two ways: on the one hand morally
338     | were
339     | what
340     | When
341     | whole
342 Text|               with the sensitivity and wholeness dictated by its very nature -
343     | why
344 Text|                 Since God alone knows, wills and is able (being Omniscient,
345 Text|                         Claiming to be wise, they became fools"~(Romans
346     | within
347 Text|              God-Man Jesus Christ. Not withstanding the above, man is a 'political
348 Text|            Only God can have the final word on this. Since God alone
349 Text|                is not possible for any worldly authority (whether individual
350 Text|                is the month which each year arouses Greek people all
351     | Yet