Zi: 4 iulie 2013

Here, parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102.

***

The sight of God, being the foundation of deification of the man, gives us to understand the fact, that the theology of glory, on which we analyzed in this book, is the personal solution of the orthodox christian, through which does not live in his life the danger of secularization and nor on that of relativization of ghostual life.

The orthodox christian, which makes from his life an ontological project of the continuous depassioning, which cleanses and lives the personal revelation of Trinity’s glory in his life and deepens in the life of holiness of the Church of God, he lives the communion with the Trinity, with those of a being with himself and with the entire cosmos in Church into a personal mode and enthusiastic, as a son of resurrection and of eternity, which lives on earth and in heaven in the same time and not as a man submerged in the quagmire of history, which is led of the fashion of the time and is exhausted by projects of life, which splits you up interior and does not unify you.

The mystical life or the theology of glory, the savior deep of orthodox churchly life, is the reach of any orthodox christian in Church, for that each of us can understand and to love on the trinitarian God in personal mode, at our ghostual level, through the direct experiencing of Trinity’s glory, both through the personal prayer, through the receiving of the Holy Mysteries, but and through our entire life of communion and of loving facts of faith.

The orthodox triadology cannot be understood in accurate mode without the uncreated grace of which we impart in different modes in Church and nor can we understand personal the interior unity of the persons of Trinity and nor the relation of communion with the Trinity, without the personal revelation of His glory, received as a gift of His love for us.

Nor the christology and nor the pnevmatology of Church do not have an interior reality for us, as long as we do not live together with Christ and with the Ghost in our being, as we do not see the oeconomy of Christ and of the Ghost as a reality on which we live it effective and nor the Holy Mysteries of Church, the Holy Liturgy, the prayer, the works of almsgiving, the services of Church, the books of Scripture and of the Fathers cannot be seised interior, without as the glory of Trinity to flood us on full.

The personal soteriology is an interesting philosophy, on which we can accumulate it, from notional point of view, very easy, but it has no link with us, no interior link with our life, as long as we do not understand from ourselves that, without the grace of God, the the faith and our acts have no transforming sense, transfiguring and if we do not feel, that our premaking of day with day is a reality shattering of beautiful and of perplexing, which makes us ceaseless praise on God, for His mercy with us.

The dynamism of angelology, of sanctology, of mariology and of the orthodox culte becomes for us the personal dynamism in the frame of the theology of glory, in the measure in which our life is a communion with the Saints, lived plenary and, in the same time, is an assuming of the entire existence in prayer, for which we come to shed tears for any human drama and even for adjudicated unhappiness of the demons, but and to rejoice for any repentance, wonder and beauty of God.

The orthodox eschatology, as entry of creation in eternity, through its full pnevmatization, refinds its beginning in the theology of glory, where the sight of divine light, yet from this life, means the actualised living of eschatology, of eternal life.

The deification of the man, as ontological road, ascetical and ecclesial, as and the sight of God, an integrated part of this interior divine-human process, gains the capital importance for our life, if we look to them from future towards present or, better said, from eternity towards our present life.

The existential project of the Church, being one of eternal advancement in good, in the communion with God and with the entire existence, being the project of absolute fulfillment of man, cannot be devanced by any other project of life and nor can it be subsumed to other.

*

Therefore, in conclusion, the consequences of personal assuming of the theology of glory are the interior human fulfillment, manifested as interior unity of soul and of body, as integral deification of the man and the living of a state of continuous divine enthusiasm, which does not end once with the death, but he enters, once with it, into a process of eternal acceleration of personal perfection.

The theology of glory is the experimental knowledge of the dogmas of the Church, of the culte, of the entire traject of the Church, of the man and of the cosmos in its integrality.

Without the personal experience of the sight and of the glory of God, all what we call churchly life has a static character, distant, impersonal.

Here, parts 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101.

***

The depths of the man are censored and methodical extirpated from the secular discourse or they are stolen to the ghostual life and appear right constitutive elements for the foils of novel, for the area of a piece of theater or for an advertising generating of a guaranteed profit.

However in culture and art the bottomless depths of man are populated only by subliminal monsters, on when, in philosophy and science, the soul is an enigma preferable at the level of intellection, but not and at that of personal racordation at the life of God.

For that does not give two coins on the ghostual necessities of the soul and of the man in his totality, because the interior life is despised in postmodernity, the postmodern overplayings the education and the professional preparation, as biographical landmarks of self-standing and he prefers, in the exchange of these, the retardation or the ghostual backwardness and emotional, staking on the accumulation of disparate dates, against of his growth in wisdom, of obtaining of the interior equilibrium and of deepening in holiness.

Is preferred, into a word, the identitary discourse based on a minimal anthropology, of spontaneous origin, is eulogized, into an exasperating mode, a man who comes from nowhere and is drived chaotic and extremist in life, but, of most of the time, is not found something interesting, in paradoxical mode, into a maximal anthropology, which sees in man a  creation made ​​by God, from love and for to be fulfilled in love, into a responsible life and full of transfiguration, into a holy life.

The concept of life as a jungle masters the frivolity and the incoherence of deepness of the autonomous postmodern, makes him to be, in false mode, a dynamic man and good-willing, with charisma and projects of life, but which do not have nor the seal of the grace and nor the dimension of eternal fulfillment.

Into a schizophrenic mode, the postmodern without roots lives an active life, which empties him of enthusiasm and removes him, of most of the time, of the natal places and of his proper family or a life of the experiment, extremist of most of the time, in which the violence and the lubricity sends him, always, towards underground zones, occult.

Having in its substance the nihilism, as method of intellection and the deconstruction as primordial stake, on which is founded always the new conception about man, world and existence, the postmodernity refuses to receive lessons from history, considers that it can unravel by itself and prefers to be indifferent or false traumatized, panicky traumatized of future into much that to fantasize about him into a depersonalized mode.

If the postmodernity and could translate until end the conception about man and existence, from its gnoseologic mythology in fact, in reality, the future would not have neither any alternative gods, the man would transformed into a performant robot of a post-human epoch, which would no longer have no christian impress and no identitary conscience.

The futurological milenarism of postmodernity, the myth of perennial happiness on the face of an earth untransfigurated by grace, but full of an architechnologised life and ultraperformant, beats head in head with a future imagined as unchaining of energies, as a maladive territory of the anarchism and as a negation of any gnoseology or of personal praxeology.

The black future, horror, of posthumanity of after postmodernity is the final vision of this world, a secular eschatology, which has nothing to do with the perpetuation of life and nor with its everlastingness.

But turning us back in the present, where we recant of communism and we opt, more or less energetic, for a capitalist era in Romania, we are put in the face of the fact to analyze lucid the two ethoses of social life from orthodox perspective.

Thus, the communist ethos of life, which „tends to sink the man in the anonymous mass of nature and to speak of equality”^[1], of a equality which depreciates the personal choice and the human dignity, is an ethos of that we want to rid, although it went deep under skin, and we live the pathetic fervor of a future capitalist, on which we do not critical review and „which tends to raise the individual above nature and to speak of liberty”^[2], understood into a discretionary mode and egocentric.

But, says Father Professor Dumitru Popescu, both ideologies, and the one that we want to separate and the one that we want to appropriate, are impersonal ideologies^[3], which do not unify interior on man, for that „puts both the freedom but and the equality, above the man and of society, as to dominate and to orient the society towards the earthly world, into a total indifference to the heavenly one”^[4].

The orthodox perspective upon the world and of man transpires from the Holy Scripture and from the Holy and the uninterrupted charismatic Tradition of the Church and makes us to constate, „that are not important for us nor the equality and nor the liberty, but the communion or the personal relations between men”^[5].

The impersonalism of the political ideologies cannot integrate in the communional dimension of the Church, where the experimental knowledge of the life of God, the impartation of the glory of God makes us to be proper of some relations of real communion between us.

The authentic relation with God is the foundation of real perception of the human condition, of existence in its ensemble and is the mode through which we obtain an interior clarification over the blessed future of humanity, of the future from the perspective of its Creator.

The false dilemma between the preeminence of equality or of liberty is seen in that, that in the measure in which we dissolve the reality of communion inter-human, ridding us of the ecclesial communion and of interior relations and direct of the Church with the Holy Trinity, „both the liberty, but and the equality…[cannot approach us], as long as they are thought in themselves.

[For that] the true liberty cannot be achieved through the unlimited development of proper powers and wealth, because the human being is not made for the individualistic autonomy and for the frantic course for material goods, which leads at soulish vacuum and grave social inequalities, but for communion and love.

And nor the simple searching of equality cannot create the social righteousness, because this is not accomplished through terror and deprivation of liberty, but just in the reciprocal communion, in which each gives the other listening and love, for to become thus man of humanity”^[6].

In the face of the postmodern ideology, the Orthodox Church is not at all in failure of ideas and nor it feels that is made to it a serious competition to its ontological project from always, that of the deification of the man.