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2. 3. The Interior Dissolution of the Man in Postmodernity and the Consequences of Personal Assuming of the Theology of Glory

In our entire theological pleading of until now, we showed, in essence, that the ghostual man and the seer of the glory of the Trinity is the man, which personalizes continuous in his relation of great communion with God and that the interior life is unitary one at the orthodox christian, which inghostualises, in Church.

The one who assumes the theology of glory, the one who goes towards the knowledge what more personal with God, through his cleaning of passions, cannot be than a man, which has eradicated in his being „the opposition between the sensible world and the intelligible world”[1], this presupposes opposition between body and soul or between man and the glory of Trinity, on which the postmodern ideology recognizes it as on de facto existence.

For Father Professor Dumitru Popescu the elimination from our thinking of this opposition between sensible and intelligible means an abolition of the shaky foundation of the phenomenon of secularization[2], which is the anti-theology of postmodernity, for that „estranges the man increasingly of God and transforms him in the prisoner of autonomous material world”[3].

His Holiness, seeing the current situation of the postmodern world right a consequence of the dehumanizing divorce between God and man in modernity, speaks of three major mutations[4], on which the postmodernity has inherited and has continued from the sphere of thinking of modernity.

The first mutation which this emphasizes it is that of transferring of the center of gravity of the world from God at man[5], fact for which the man is centered on its proper interests and closes in himself, is seen as an autonomous being in his reports with God, eliminates from his life any recurrence at eternity and considers „the will of God, as a kind of attempt against of his proper freedom”[6].

The second major mutation is the artificial separation between the public life and the private[7], where the ghostual life is pushed and closed in the sphere of private life and is not permitted to penetrate the social life, as personal mode of thinking, what follows of our communion with God.

Preponderancing the political interests, economical, financial and of advertising in the public sphere, the interests of mondaine life into a word, the religious life is always disturbed as long as it reaches, in positive mode, in the forefront of the mass-media.

A third mutation on which Father Popescu highlights it is that, that the man becames the discretionary master of the world[8], which exploits chaotic his internal resources and external, being, on the one part, the one who provokes and deepens his proper profound crises of personality and, on the other part, being the one who spoils the equilibrium of creation through stunning economical and technological performances, but which provokes, from sins, climatological disorders of planetary proportions.

The closing of God in heaven, into a transcendence which does not interest us[9] or the abolition of God as dynamising factor of human life, makes as the man, which is tributary of postmodern ideology, to be into a continuous deparasitation of self and sinking of him in the life more or less illusory of the moment.

The moment of now, the trice, its ephemerality lived sensualist and egoistical in the same time is preferred to a life conscientized as relation with God and as personal assuming of history, for to be transfigured in our person.

The conceitedness of the postmodern, concretized in that, that we are the biggest manipulators of information of until now, for that we are the most advanced technological, is manifests, in parallel, with a humanism of nihilistic essence and atheistic, which does not see in man than a tool of work, which is beneficial to society only in the measure in which is exhausted in the benefit of a new technological discovery or of the growth of economic profitability and which is remunerated only for his motric force or for the special efficiency of his neuronal capacities.

The man is seen as a complex structure just from anatomic point of view, which is in course of  complete knowledge from scientific point of view, as a summum of diseases, of psychoses, of necessities, which will be satisfied, is a patibulaire being, proscribed, when exits from the rigid system of the humanism without man and an insignificant number as long as is not a factor of decision in the actual society.

[1] Rev. Prof. Acad. D.Th. Dumitru Popescu, Jesus Christ Pantocrator [Iisus Hristos Pantocrator], op. cit., p. 30.  

[2] Ibidem.

[3] Ibidem.

[4] Rev. Prof. D.Th. Dumitru Popescu, The Man Without Roots [Omul fără rădăcini], op. cit, p. 11.

[5] Ibidem.

[6] Ibidem.

[7] Idem, p. 12. To see and Rev. Prof. D.Th. Dumitru Popescu, The Orthodoxy and Europe [Ortodoxia şi Europa], in The Orthodoxy [Ortodoxia] LVI (2005), no. 3-4, p. 3: „the secularized culture is based on the radical separation between the public domain and the private”.

[8] Idem, p. 13.

[9] Idem, p. 15.

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