Download Universal Cyclopaedia And Atlas books ,. Download The Universal Cyclop Dia books ,. Download Pliny S Catalogue Of Culture books , One of the earliest surviving examples of 'art history', Pliny the Elder's 'chapters on art' form part of his encyclopaedic Natural History, completed shortly before its author died during the eruption of Vesuvius in AD This important new work argues that the Natural History offers a sophisticated account of the world as empire, in which art as much as geography can be used to expound a Roman imperial agenda.
Reuniting the 'chapters on art' with the rest of the Natural History, Sorcha Carey considers how the medium of the 'encyclopaedia' affects Pliny's presentation of art, and reveals how art is used to explore themes important to the work as a whole.
Throughout, the author demonstrates that Pliny's 'chapters on art' are a profoundly Roman creation, offering an important insight into responses to art and culture under the early Roman empire. Was sind die Kriterien einer solchen Unterscheidung? E-mail: eartemi theol. It means public deed.
Already in ancient times, the Greek word Leitourgia had the meaning not only of public service, but also of public worship. In Byzantine ecclesiastical terminology, the word refers mainly to the religious service at the core of which is the celebration of the sacrament of the Divine Eucharist Latin: missa.
It is a heritage from the apostles which is transmitted from generation to generation down to us. In apostolic era, the worship of God is taken place by the Apostles. This worship exists in the Divine Liturgy. A new element is added to the worship of God. As Moses ascended the mountain to receive the Divine Law and as the three disciples ascended the mountain with Christ to behold His transfiguration, so have we been granted a divine ascent.
Yet, such a blessing carries great responsibility. The latter the mysteries of faith, of which the Resurrection of Christ has a central place, is filled with dogmatical and doctrinal statements, whether from the doctrine of the Councils, or from the doctrine of the Fathers of the Church7. The Liturgical texts of the Church in general are a mine of both precise theology and theological meditation, which can be of great help to anyone who wants to know the faith by praying and worshipping according to the faith.
The liturgical texts consist of the whole dogmatic theology of the Church. So in these texts the believers have the chance to listen to again and again the triadological, Christological, pneumatological theology. The liturgical theology should not be isolated by the patrology, the history of Christian dogma, the patristic theology of different writers and doctors of the Church at different epochs.
Gregory the Theologian, Athens, , p. Several Church Fathers are not only the authors of theological treaties, but are also the source of the hymnographical material. The study of liturgical parts and mainly of hymnography completes our knowledge of history and of the system of Byzantine theology. The believers should not limit the study of patristic writings only to theological treaties written in prose, but it is necessary to turn themselves also to ecclesiastical poetry, iconography, symbolism, and more generally, to liturgy.
Although the great importance of the connection of the Holy Divine Liturgy with the dogmatic theology, in the first centuries this relation was rather restricted. This is the reason for our tradition of unwritten precepts and practices, that the knowledge of our dogmas may not become neglected and contemned by the multitude through familiarity.
One of them is Gregory the theologian or Gregory of Nazianzus. He wrote many orations for many Christian Feasts. In these orations he analyzes many theological subjects and a lot of them were included into the hymns of liturgy.
The use of images for Holy Spirit and His attributes before and after the Pentecost in the oration XLI The attempt of Gregory to speak about the Holy Spirit was a difficult work because that period there was a confused aspect of Christians of the Holy Spirit. In the light of His self-revelation and deeds of divinization, Gregory uses pictures to speak for Holy Spirit and to support that He is fully and unequivocally God.
He uses pictures from the material world to speak about the homoousion and the divinity of Holy Spirit with the God Father and the God Son. He follows all the previous fathers of the Church. He speaks about the divinity of Holy Spirit as He appeared to the apostles in the form of tongues of fire on Pentecost.
The fire was used in the antiquity for the people or places to be purified. There was a connection with fire and purification. If light is a metaphor for righteousness and goodness, then darkness signifies evil and sin. So, the Holy Spirit as God can be characterized as light. Murray, London, Anyone who refuses something like this, the divinity of the Holy Spirit22, is heretic. Gregory analyzes a narration of the deed of the Third Person of the Holy Spirit after the ascension of Christ His intention is to introduce his audience through the history of the Spirit's interactions with visible and invisible creation As he does so, Gregory ultimately summarizes his entire understanding of how and why the Holy Spirit relates to Christians as it does He wants to speak for the deity of the Holy Spirit.
He invokes the assistance of the Spirit for his preaching, like Homer who wanted the help of muse to enlighten him and to reveal him for things about Gods which were not known to ancient poet. And he will assist entirely as a master, but not as a slave, not awaiting a command, as some suppose.
He always was and is and will be, without beginning, without end, but is always ranked and numbered with the Father and the Son. He is in a mutual relationship with the Father and the Son. Before the Pentecost, the Holy Spirit was present in energy in his works, but the role of Holy Spirit revealed Himself on the day of Pentecost.
Especially, Gregory speaks to his audience about the catalytic role of the Holy Spirit from the creation of the world to the liking of the disciples of Christ on the day of the Pentecost. So, there are the basic stages of the Spirit's working in creation, beginning with the Spirit's relationship to the angels, and continuing through the ways in which the Spirit works in the Old Testament prophets, and finally the disciples of Christ Vladimir's Seminary Press, New York , p.
These three stages are indicated for Gregory thus. He became total man and remained total God. So in the period of the New Testament there is the revelation of the Son of God. Of course, it should be underlined that the three divine Hypostases of God are in no way separated. Every attribute of divinity which belongs to God the Father -life, love, wisdom, truth, blessedness, holiness, power, purity, joy- belongs equally as well to the Son and the Holy Spirit. The being, nature, essence, existence and life of God the Father, the Son and the Holy Spirit are absolutely and identically one and the same.
Every action of God is the action of the Three. No one person of the Trinity acts independently of or in isolation from the others. The action of each is the action of all; the action of all is the action of each. And the divine action is essentially one. Pentecost is the day when God clearly demonstrates that salvation and redemption are the work of the triune God. The Father is the source, the initiator, and the final goal of all the redemptive acts of God.
The Son is the embodiment of the mission of God. The work of salvation is accomplished through His birth, life, death, resurrection, and ascension. The Holy Spirit is the empowering presence of God who makes us holy. This does not mean that Holy Spirit became truly in a bodily form as the Son became with His incarnation real man and remained real God. The Holy Spirit appeared as a dove in the baptizing of Christ and as tongues of fire on Pentecost. This is the bodily form of the Spirit He has united himself to the Church in his very essence and being.
At Pentecost God bestows God: the gift and giver are one. Which is the difference between the operation of the Holy Spirit in the world before the Church and outside the Church and in His presence in the Church after Pentecost? All believers together constitute the collective dwelling place of God Ever since the Day of Pentecost, the Spirit of God, as a Person, as Lord49, has indwelled the temple, which is the body of Christ, all true believers. So, the Holy Spirit as a Person reveals the counsel of the Godhead and administers our inheritance in Christ on our behalf.
The Spirit represents the perfection of the Divinity itself of the Triune God, in its existence beyond time and place. The outpouring of the Spirit from heaven on the Day of Pentecost is a one-off, never-to-be-repeated fulfillment of the prophetic symbolism embedded in the Feast of Pentecost, in the same way that the crucifixion of Christ on the Passover day is a one-off, never-to-be-repeated fulfillment of the prophetic symbolism embedded in the Passover Feast.
Just as the Crucifixion could only happen at Passover, so the out-pouring of the Spirit could only happen at Pentecost. Additionally, Gregory explains that at Pentecost, God did the reverse of what he did before, meaning with the direct way the tower of Babel At Pentecost, God poured out his Spirit. At Babel, the people did not have the Spirit of God. The people of Babel tried to make a name for them.
They were not trying to do God's will or glorify his name. The consequence of this was that God cursed them by confusing their language. They could not co-operate with each other and so they were scattered. God did the opposite of this at Pentecost. The presence of the Holy Spirit on Pentecost did not end. Into that mystical Body men from every tribe and tongue and people and nation are to this day still being incorporated, by the power of the Holy Spirit working through the Church and its sacraments Through the Church, everyone can be gaining the transformation with the grace of the Holy Spirit and become the testimony of the one truth of Triune God which was revealed not only through the holy people but through the Incarnation of the Word Himself.
As example of the above words, Gregory presents himself who became the preacher of the only Truth of God and of his Theology. And He is the Spirit of Meekness, and yet is provoked by those who sin. Let us therefore make proof of Him as gentle, not as wrathful, by confessing His Dignity; and let us not desire to see Him implacably wrathful. He too it is who has made me today a bold herald to you — if without rest to myself, God be thanked; but if with risk, thanks to Him nevertheless; in the one case, that He may spare those that hate us; in the other, that He may consecrate us, in receiving this reward of our preaching of the Gospel, to be made perfect by blood.
Only then, the Spirit's deity was revealed when he came at Pentecost to dwell with the disciples. It was then that the things which the disciples could not bear before the Passion were taught by the Spirit. Of these things, the one was the deity of the Spirit himself. On that day there was a historic fact the descent of the third Hypostases of Triune God.
In this fact, we have the total distinction of Holy Spirit from Christ. The event of Pentecost reveals the deity of the Spirit, his consubstantiality with Father and Son as God. So, it is obvious that the era of the Holy Spirit starts after the ascension of Jesus and His return to the bosom of the Father. This distinction is typical and not essential because there is not action of the Holy Spirit without the presence of Jesus and the opposite.
The spiritual presence of Christ is the foundation of the time of the Spirit if the Spirit continues and confirms the work of Jesus and carries the testimony of Christ. Additionally, the Holy Spirit shares the grace and the gift of God to people and reveals the Father and the Son. Gregory uses name for the Holy Spirit that are found in Scripture. So, the Spirit bears witness that the believers are children of God. This truth declares the existing reality and the Spirit as Spirit of truth gives substance to this realness.
The Scripture provides several phrases that describe the characteristics of the Holy Spirit. The event of Pentecost reveals, according to Gregory, the deity of the Spirit, his consubstantiality with Father and Son as God.
The triadological teaching of Gregory in his Oration XLV on Easter Gregory distinguishes between theology theologia and economy oikonomia. So it is, analogously, among human persons. One of the characteristic texts in which there is a repetition, is the one which is referred to the nature of God. Idem, In Sanctum Pascha, Oratio 45, 4. PG 36, C. PG 36, D. Gregory by the word honor expresses the triune God himself who is the basis of Christ's resurrection.
He bases the event of Christ's resurrection on the eternal triune being of God. For one more time the Cappadocian father supports that God is beyond time and space, the universe, and even all purity and goodness. It can be estimated his reference for God is rather superficial because he repeats some parts of his teaching on Homily 38 without more explanations and without deepening on the Triadology of God.
That is happen, because there are some parts from the previous orations of Gregory which are repeated. And this conception was a work fulfilled by His Word, and perfected by His Spirit. In Oration 45, he wants to analyze the passion, the crucifixion of Christ and of course the important role of His resurrection to the human mankind. Then he speaks about the person of Christ, His passion, His crucifixion and His resurrection and the importance of all these in the salvation of the mankind.
Christ, the incarnate Word came in the earth to save the man from the trap of death and to unite him again with His God. The ultimate source of this purification is God. Only the incarnate God could purify people and save them from the sin and the death. Only the incarnate Word could give to man the objective salvation.
Logos created the invisible and visible world with God Father. A specific time He became truly human in the womb of Theotokos. The divine Word became true human with flesh and blood. He came forth then, as God, with That which He had assumed; one Person in two natures, flesh and Spirit, of which the latter deified the former The Self-existent comes into Being, the Uncreated is created, That which cannot be contained is contained by the intervention of an intellectual soul mediating between the Deity and the corporeity of the flesh.
Gregory teaches with emphasis that the Word of God was conceived by the Virgin and she gave birth for Him The Holy Spirit purified the Virgin, before her pregnancy and the incarnate Word was total man with flesh and soul, without sin and by this way he managed to purify the mankind from the original sin.
Christ came as the Sun of Righteousness to dispel all the sin clouds of earth and to bring in the reign of everlasting righteousness. Perler, SC Paris, , pp. Although for Origen, many aspects about eschatology are connected with the Pascha.
If Jesus does not possess a human soul, then He is not truly human, and thus cannot atone for the sin of other humans. The incarnate Word became from rich as God, poor, because he wore the human nature remaining God The same thing happens in the paragraphs of the oration 38 and in the same text, the paragraphs The same verbatim passages can be found in the oration 45, and 45, The use of verbatim passages in the work of Gregory reveals that the latter had kept his own documents and his own writings to safe place and he can use them anytime he thinks.
Gregory argues that God was born, died and rose for our salvation. On the opposite side there was Athanasius the great who insists more on the Incarnation of the Son of God that His sacrifice. The latter refused the sacrifice of Isaac and put into the place of the child a ram, because this sacrifice was less importance than the sacrifice of Christ on the cross which was accepted God Father chose to send His Son into the world to die in our place and to save people from the trap of the death and sin.
In Pascha we celebrate the sacrifice of Savior of mankind. The importance of this oration could be reflected in the orthodox celebration of Pascha and mainly to the ninth song of the paschal canon which based on this oration and mainly to the thirtieth part of this Oration: O Pascha, great and holy and purifier of all the world — for I will speak to you as to a living person — O Word of God and Light and Life and Wisdom and Might — for I rejoice in all Your names — O Offspring and Expression and Signet of the Great Mind; O Word conceived and Man contemplated, Who bearest all things, binding them by the Word of Your power The resurrection of Jesus Christ from the dead is the center of the Christian faith, without the resurrection of Christ the preaching of the disciples of Christ will be empty and Christ would be another prophet but not the Messiah.
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