European Academy of Religion Annual Conference
Bologna, March 4-7 2019
CALL FOR PAPERS
Dumitru Staniloae’s encounter with the West
Proponent: Petre Maican (University of Aberdeen)
Dumitru Staniloae (1903-1993) has been one of the most creative Orthodox theologians of the twentieth century, yet one of the least known. His theological vision is a majestic combination of Florovsky’s’ neopatristic epistemology, philocalic wisdom, and Romanian folkloric elements. Still, Staniloae never shone away from engaging with Western theology and philosophy whether critical or constructive. His theological ediﬁce bears the marks of his encounters with Karl Rahner, Martin Buber, Karl Barth or Paul Tillich. This panel seeks to uncover the signiﬁcance of these interactions for Staniloae’s thinking. Was Staniloae a faithful reader of Western theology and philosophy? To what extent was he inﬂuenced by theological debates in Roman Catholicism or Protestantism, especially Vatican II? How was Staniloae’s interpretation of the Fathers impacted by the trends of Western historical criticism? How did the ecumenical interactions shape his understanding of Orthodox theology?
Speakers already selected: Petrea Maican (University of Aberdeen), Viorel Coman (KU Leuven)
Disciplines involved: Theology, Ecclesiology, History, Social Sciences
If you want to submit your paper, please write to email@example.com
The imagination retains a passion for freedom. There are no rules for the imagination. It never wants to stay trapped in the expected territories. The old maps never satisfy it. It wants to press ahead beyond the accepted frontiers and bring back reports of regions no mapmaker has yet visited. —John O’Donohue 
Being made in the image and likeness of the Creator isn’t about “getting it right” or rationally understanding God. Jesus taught us that being “perfect even as our heavenly Father is perfect” (Matthew 5:48) is more about loving than having correct beliefs or following the rules. How do we grow into such loving likeness?
Each of us has our own unique imaginarium, an unconscious worldview constructed by our individual and group’s experiences, symbols, archetypes, and memories. For example, Jews, Muslims, Hindus, Catholics, and Protestants live in quite different imaginaria. God comes to us in images that we can trust and believe, that have the inherent power to open our hearts. Spirituality tries to move beyond words to evoke our imaginaria at the unconscious level, where real change must first happen. Continue reading “Richard Rohr – Art. Imagination”
DanutM, soldat, Vanju Mare, 1973
Urmărind în ziua de Crăciun transmisiunea de la Vatican a mesajului papal urbi et orbi din ziua Crăciunului 2017, care este întotdeauna emoționantă pentru mine (ce să facem, vor spune unii, „un ecumenist va fi întotdeauna un ecumenist!”; la care eu răspund: „amin!”), mi-am adus aminte de un alt Crăciun, de acum exact 44 de ani.
În decembrie 1973 mă aflam într-o unitate militară la Vânju Mare, în Mehedinți, unde făceam armata la termen redus, la intendență, înainte de începerea studiilor universitare economice. Tocmai împlinisem 19 ani. Cele opt luni petrecute acolo au reprezentat una dintre cele mai dificile perioade din viața mea.
Când am ajuns în unitate, purtam deja asupra mea eticheta unui proscris. Pe dosarul meu scria „baptist”, ceea ce, în limbajul militar comunist se traducea prin „sectant”, „retrograd”, „dușman al patriei”, și altele asemenea. Am fost preluat imediat sub observație de ofițerul de contrainformații, securistul unității militare, care a recrutat imediat câțiva informatori dintre colegii mei (delațiunile lor aveam să le găsesc mulți ani mai târziu, în primul meu dosar de urmărire de la Securitate – au fost în total patru la număr, și care acum se află transcris în întregime pe acest blog – dacă vă interesează, găsiți aceste documente, însoțite de comentarii, dând o căutare după expresia „File I-1065”). Au urmat interogatorii umilitoare, batjocuri („nu avem nevoie de savanți pocăiți în țara noastră”, amenințări („nu vei termina niciodată facultatea”, și multe asemenea. Continue reading “Urbi et orbi – 1973, Vanju Mare”
Source: What’s Missing from the Pope and Patriarch’s Statement on Climate Change – Public Orthodoxy
O blatantly neoliberal view of ecology – with the worship of the so-called ‘free market’ and wild capitalism included; a genuine ‘gospel according to capitalism’.
And, of course, very critical of the biblical and theological critique made by Pope Francis and Ecumenical Patriarch to the incessant and unmoderated search for profit with the excuse of looking for the illusionaary greatest good for most people, in spite of the worrying growing disparity between the richesst and the poorest of this world.
A prophet is one who keeps God free for people and who keeps people free for God. Both of these are much needed and vital tasks. God has been imprisoned and made inaccessible, and far too many people have been shamed and taught guilt to keep us clergy in business. Our job became “sin management.” Sadly the laity bought into this negative story line. That is what happens when priests are not informed by prophets.
The priestly class invariably makes God less accessible instead of more so, “neither entering yourselves nor letting others enter in,” as Jesus says (Matthew 23:13). For the sake of our own job security, the priestly message is often: “You can only come to God through us, by doing the right rituals, obeying the rules, and believing the right doctrines.” This is like telling God who God is allowed to love! The clergy and religious leaders, unintentionally perhaps, teach their disciples “learned helplessness.” Thus the prophets spend much of their time destroying and dismissing these barriers and trying to create “a straight highway to God” (Matthew 3:3). Both John the Baptist and Jesus tried to free God for the people, and it got them killed.
Continue reading “Richard Rohr on Prophets”
Source: Richard Rohr Meditation: Saved by the Cross
In case you wondered what Fr Rohr thinks about the Cross (I know my dear friend Eugen Matei does). This spells it out a bit.
Franciscans never believed that “blood atonement” was required for God to love us. We believed that Christ was Plan A from the very beginning (Colossians 1:15-20, Ephesians 1:3-14, John 1:1-18). Christ wasn’t a Plan B after the first humans sinned, which is the way most people seem to understand the significance of the death and resurrection of Jesus. The Great Mystery of Incarnation could not be a mere mop-up exercise, a problem-solving technique, or dependent on human beings messing up. The Incarnation was not motivated by a problem but by love.
Did God intend no meaning or purpose for creation during the first 13.8 billion years? Did the sun, moon, and galaxies have no divine significance? The fish, the birds, the animals were just waiting for humans to appear? Was there no Divine Blueprint (“Logos”) from the beginning? This thinking reveals the hubris of the human species and our tendency to anthropomorphize the whole story around ourselves. Continue reading “Richard Rohr – Love at the Core of the Gospel”