Free PDF Orthodox Dogmatic Theology: The Experience of God, Vol. 1: Revelation and Knowledge of the Triune God, by Dumitru Staniloae
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Orthodox Dogmatic Theology: The Experience of God, Vol. 1: Revelation and Knowledge of the Triune God, by Dumitru Staniloae
Free PDF Orthodox Dogmatic Theology: The Experience of God, Vol. 1: Revelation and Knowledge of the Triune God, by Dumitru Staniloae
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'Staniloae seeks always to indicate the inner coherence of dogmatic truth and the significance of each dogma for the personal life of the Christian. It is the theologian's task to make manifest the link between dogma and personal spirituality, to show how every dogma responds to a deep need and longing in the human heart, and how it has practical consequences for society. Dogmas, he is convinced, do not enslave but liberate; theology is essentially freedom.' Kallistos Ware
- Sales Rank: #441113 in Books
- Published on: 1998
- Released on: 2000-10-01
- Original language: English
- Number of items: 1
- Dimensions: 8.92" h x .84" w x 6.36" l, 1.10 pounds
- Binding: Paperback
- 310 pages
Review
Fr. Dumitru Staniloae seeks always to indicate the inner coherence of dogmatic truth and the significance of each dogma for the personal life of the Christian. It is the theologian's task to make manifest the link between dogma and personal spirituality, to show how every dogma responds to a deep need and longing in the human heart, and how it has practical consequences for society. Dogmas, he is convinced, do not enslave but liberate; theology is essentially freedom. --Kallistos Ware
About the Author
Fr. Dumitru Staniloae (1903-93) is widely considered as one of the greatest Orthodox theologians of the twentieth century. He was Professor of Dogmatics at the Theological Institute in Bucharest, Romania, from 1947 to 1973.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Love this
By Christopher M. Fulton
I consider myself a student of religion and philosophy. I like to understand what others believe, at least on a basic level. And having a Romanian friend (lives in Romania), and having a grandfather that was Orthodox (Russian Orthodox), I felt it was time to understand the theology of the Orthodox Church. So, doing some research, I learned that if you want to read Orthodox Theology, you pick up Father Dumitru Staniloae. He breaks it down and simplifies it without it reading like he had to dumb it down to explain it. In the original Romanian, this is a 3 volume set. It was decided for the translation to break it up into the 6 main topics he discusses. I am fine with that. Each is a contained topic leading into the next topic. It is very easy to read and understand. Having said that, I did have some questions I felt needed clarification, but it was nothing that sending a quick email to someone at the oca.org (Orthodox Church in America) website didn't cure. It is also a great website to explore to answer questions you didn't know you had. Well worth the read.
33 of 36 people found the following review helpful.
Magesterial! A vision of the God who is always greater.
By Doug F.
Staniloae is simply breathtaking. He holds the tensions of Christian faith in a beautiful harmony. For instance, his discussion of the cataphatic and apophatic way of spiritual life is the best treatment I have ever read on the topic. It steers away from what he considers to be a Westernized understanding of negative theology which borders on agnosticism. Staniloae presents a relational God who creates time and space for man's place of movement toward intimacy with God. Staniloae's thought is particularly relevant in this postmodern age. He would be interesting to read in conjunction with Colin Gunton, Stanley Grentz, Thomas Torrance, or other Trinitarian theologians.
1 of 1 people found the following review helpful.
Simply Outstanding
By Thomas C. Hamilton
Put simply, this is the best book on Orthodox theology I've yet read. Fr. Dumitru Staniloae combines those characteristics which constitute a Father of the Church. Having suffered for his faith, Fr. Staniloae manifested personal sanctity. Having a rich and scholarly knowledge of the Fathers, Fr. Staniloae's thoughts were obedient to Christ. This special combination of characteristics shines forth in this majestic study of the Orthodox doctrine of God, the first of a (in English translation) six volume set. Staniloae begins by looking at the ways in which the Creation reveals God. The Creation manifests the Logos in His logoi, and had it not been for Adam's fall, we would have been able to perfectly interpret the symbolic portrait of God in the world. Because of the Fall, however, God revealed Himself supernaturally, to the Church in Scripture and Tradition. The content of revelation has been finally delivered in the incarnation of the Son, but the Church, through the Holy Spirit, will forever deepen its understanding of Scripture, thereby deepening our understanding of the Apostolic Tradition. Hence, against some misguided trends in contemporary Orthodoxy, the development of doctrine is affirmed.
Staniloae speaks of both apophatic and cataphatic knowledge of God as essential for the life of the Church, but importantly makes a distinction between two sorts of apophatic knowledge. On the one hand, there is strict apophatic theology. God cannot be known in His essence, so we do not predicate properties of the essence. On the other hand, there is a "less strict" apophatic theology, which refers to the energies. We do share in the uncreated energies through the Spirit, and we therefore predicate names of them. God is loving, holy, just, merciful, and so on. Yet the Church apophatically qualifies this by affirming that one's personal experience of these energies altogether transcends the linguistic symbols with which we describe them. This distinction between two sorts of apophatic theology was helpful for me personally in understanding the different ways in which this term is used in the Saints and Fathers.
The most illuminating part of the book was the two chapters on the attributes of God. Staniloae asks what we mean when we say that God transcends space and time. He makes the important point that to say God is "timeless" is not a positive attribute. Instead, it is to say that God transcends time. However, the possibility of space and time exist in and only in the Trinity. Time is a created reality designed to allow for a development in communion. God extends His love to us, and He awaits our response. We extend love to other persons, and we await a response from these persons. To enter into God's eternity means that an extension of love and the reciprocation of that love occur at the same moment. This is true in the Trinitarian Godhead, it is true of the angels, and it will be true of us in the eschaton. Staniloae here makes an important contribution to the discussion of God and time. As regards His essence, God altogether transcends time. As regards the divine energies, however, God does enter into the experience of time, even before the incarnation. Thus, a tensed theory of time is reconciled with God's timelessness.
Space is likewise a boundary to be overcome in communion, but it is overcome in a different fashion. Whereas time is, in one sense, eradicated in the eschaton, space is overcome by its relativization. Since man is a microcosm, man is capable of extending his energies in all directions. This is what will occur in the eschaton, when man, through His participation in the divine life, extends himself throughout all space so that he is capable of energizing at any distance with respect to any point. The singular human nature is realized in a multiplicity of hypostases energizing in common throughout all space. Ultimately, this is grounded in the reality of the Trinitarian God. A nature can only be realized in communion, since natures never exist in the abstract, but only in hypostases. However, hypostases are only realized as the irreducible distinct realities which they are when they are in communion with another of like nature, since only then can what is proper to hypostasis and what is proper to nature be distinguished. Hence, God exists in and only in Trinity, and the nature of the human person impels him towards communion with other persons and with the God in whose Image he is made.
This is simply amazing. I've only scratched the surface of what Staniloae discusses here. One warning, however: this is not for beginners. Only work through these books if you have a working knowledge of Orthodox theology. If you do, then buy immediately. You will not regret
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