Podcast appearances and mentions of paul evdokimov

durée : 00:23:06 - Orthodoxie - par : Alexis Chryssostalis - À l'occasion de la réédition de "L'orthodoxie" de Paul Evdokimov, ouvrage majeur sur les fondements théologiques de la tradition orthodoxe, entretien avec le P. François Esperet. Puis, le message du métropolite Dimitrios, président de l'Assemblée des évêques orthodoxes de France. - réalisation : François Caunac - invités : François Esperet Ecrivain, poète, diacre orthodoxe

SOFIOLOGIA A sofiologia é uma corrente teológica mística desenvolvida na Rússia e na diáspora dos teólogos ortodoxos no Instituto de São Sérgio em Paris no século XX: Sergei Bulgakov, Olivier Clément, Paul Evdokimov, Georges Florovsky, Nicolas Lossky que, inspirada no cristianismo oriental e retomando elementos gnósticos e neoplatônicos, concebe a Igreja e a história como uma manifestação de Sofia, uma entidade entendida como harmonia eterna, unidade produzida pelo organismo divino de Cristo, humanidade ideal perfeita, contida ab aeterno na essência total de Deus Cristo. A comparação com o pensamento ortodoxo contemporâneo nos impele, portanto, a redescobrir, antes de tudo, a fonte contemplativa e sapiencial da via pulchritudinis. Isso significa retornar à fonte viva da sabedoria divina. Aqui a beleza, precisamente como reflexo da radicalidade evangélica, pode tornar-se um acontecimento de profecia e de compaixão, mostrando, ao longo do caminho ascético de santidade de Maria, como é possível uma vida transfigurada pela luz da comunhão que vem de Cristo. Nessa perspectiva, a beleza pode então se repropor como cuidado da qualidade humana do cristão, substância interior da experiência eclesial como irradiação da luz evangélica e ação do Espírito: «Assim resplandeça a vossa luz diante dos homens, para que vejam as vossas boas/belas (kala) obras e glorifiquem a vosso Pai, que está nos céus» (Mt 5,16). Como foi claramente observado, aqui não se trata de fazer belas obras diante dos homens, mas de deixar brilhar a luz que brilha nas profundezas e que só pode brotar de uma vida interior animada pela fé nos mortos e ressuscitados em Cristo. Somente reconsiderando essa perspectiva, a teologia pode talvez repensar a si mesma, indo além de certos esquematismos formais, e redescobrir a plenitude da relação substancial entre espiritual e material. Não se trata apenas de gerar uma interação mais viva entre lógica e emoção, desejo e conhecimento, razão e símbolo, mas sobretudo dar realização concreta e forma interior àquela beleza que cria toda a comunhão. Portanto, uma beleza como realidade espiritual encarnada sensivelmente na plenitude do dom, do evento da comunhão e da relação pessoal. Acolher esta beleza, fruto e encarnação visível do amor realizado, significa acolher e deixar-se transformar novamente pela beleza pascal, que aproxima a consciência da experiência da comunhão fraterna, como memória eterna do Ressuscitado. Contemplando a experiência sofânica de Maria vemos como a beleza cristã pode ser pensada e vivida como experiência de santidade, especial participação ontológica na luz divina capaz de testemunhar, na realidade histórica terrena, a beleza celeste como realidade. --- Send in a voice message: https://anchor.fm/locus-mariologicus/message

durée : 02:04:59 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Par Stanislas Fumet - Avec Nina Gourfinkel (écrivain, Docteur ès Lettres), Dominique Arban (journaliste, critique littéraire, femme de lettres), Konstantin Andronikof (diplomate, écrivain, interprète de Présidents de la République français), Boris de Schlozer (écrivain, musicologue, traducteur), Paul Evdokimov (professeur de théologie orthodoxe à l'Institut Saint-Serge à Paris, observateur invité au concile Vatican II) et Olivier Clément (écrivain, poète, théologien orthodoxe, professeur à l'Institut théologique orthodoxe de Saint Serge à Paris) - Lectures Renaud Mary - réalisation : Virginie Mourthé

Welcome back to Service in Practice! We are back, with Season 2! One of the new elements of the podcast is the opening music, inspired by a Coptic hymn. It's taken from the Theotokia, a praise addressed to the Mother of God, from the Sunday Midnight Praises. The music is played by my dear friend Martina Hanna on the violin. On the first episode of Season 2, guest Evram Dawd joins us to talk about Service as part of our identity as Christians. Evram has spent time in many different communities, from the East Coast to Myanmar. And in his time settling in new places, he discovered service was the common thread that united parishes and individuals in Christ. Evram quotes the Letter to Diognetus (https://www.newadvent.org/fathers/0101.htm), and in addition, he recommends a few books: The Imitation of Christ by Thomas Kempis: https://www.amazon.com/dp/B000FC1DZ4/ref=dp-kindle-redirect?_encoding=UTF8&btkr=1 Ages of the Spiritual Life by Paul Evdokimov: https://svspress.com/ages-of-the-spiritual-life/ --- Support this podcast: https://podcasters.spotify.com/pod/show/karen-ayoub/support

durée : 02:04:59 - Les Nuits de France Culture - par : Philippe Garbit, Albane Penaranda, Mathilde Wagman - Par Stanislas Fumet - Avec Nina Gourfinkel (écrivain, Docteur ès Lettres), Dominique Arban (journaliste, critique littéraire, femme de lettres), Konstantin Andronikof (diplomate, écrivain, interprète de Présidents de la République français), Boris de Schlozer (écrivain, musicologue, traducteur), Paul Evdokimov (professeur de théologie orthodoxe à l'Institut Saint-Serge à Paris, observateur invité au concile Vatican II) et Olivier Clément (écrivain, poète, théologien orthodoxe, professeur à l'Institut théologique orthodoxe de Saint Serge à Paris) - Lectures Renaud Mary - réalisation : Virginie Mourthé

Generally you should run screaming in the opposite direction when someone starts talking about her dissertation, but we promise this is a good one. French Orthodox theologian Elisabeth Behr-Sigel (1907–2005) knew pretty much every important Orthodox theologian of the 20th century, pioneered Russian hagiography, co-edited a journal, was active in the ecumenical movement, and supported the possibility of the ordination of women in the Orthodox church. Wait, what? Yes—but not until she was 75! And she kept at it until her death at the age of 98. We review her atypical support for women in ministry (atypical in many ways) and draw out some larger lessons for thinking about sex and gender in light of the Christian faith today.   Support us on Patreon!   Notes: 1. Some useful background to this episode was already covered in our earlier episode on What Is a Person? 2. Among the books by Elisabeth Behr-Sigel, check out: The Ministry of Women in the Church, The Place of the Heart, Discerning the Signs of the Times, The Ordination of Women in the Orthodox Church (with Kallistos Ware), and Lev Gillet: A Monk of the Eastern Church. 3. Olga Lossky has written a wonderful biography of Behr-Sigel entitled Toward the Endless Day, which I reviewed here. 4. My book is entitled Woman, Women, and the Priesthood in the Trinitarian Theology of Elisabeth Behr-Sigel; there’s an interview with me about it here. I co-edited a collection of essays about Behr-Sigel entitled A Communion in Faith and Love, which includes Elisabeth Parmentier’s essay about Behr-Sigel’s education at the University of Strasbourg and one from me on “Behr-Sigel’s ‘New’ Hagiography and Its Ecumenical Potential.” I’ve more recently contributed to Women and Ordination in the Orthodox Church with the essay “Elisabeth Behr-Sigel’s Trinitarian Case for the Ordination of Women.” I created an archive of my collection of Behr-Sigel’s books and articles at the Institute for Ecumenical Research in Strasbourg, France. 5. Jaroslav Pelikan, The Christian Tradition: A History of the Development of Doctrine (5 vols) 6. Among the other Orthodox theologians mentioned in this episode are Alexander Schmemann, Kallistos Ware, John Meyendorff, and John Behr. 7. Our friend Michael Plekon is the author of (among other things): Living Icons, Uncommon Prayer, Saints as They Really Are, The World as Sacrament, and Hidden Holiness 8. Paul Evdokimov’s main books on women are Woman and the Salvation of the World and The Sacrament of Love 9. See Dad’s essay “Whose Church? Which Ministry?” in Lutheran Forum 42/4 (Winter 2008): 48–53 10. For further detail on some of the topics discussed here, see my contribution to the Lutherjahrbuch 2017 and also the Lutheran Forum essays “The Epistle of Eutyche,” “The Face of Jesus, Part One” and “The Face of Jesus, Part Two,” and “Where Have All the Women Gone?” More about us at sarahhinlickywilson.com and paulhinlicky.com!

Celui qui perd sa vie la trouve, aimez vos ennemis... Dans l'Évangile, on trouve plus d'une parole déconcertante voire troublante - décevante à force. Tellement les paroles du Christ renversent notre logique. Dans "Le christianisme n'existe pas encore" (éd. Salvator), Fr. Dominique Collin montre en quoi cette parole est toujours inédite, toujours neuve.   "le malheur du christianisme" c'est d'être devenu un discours creux et doucereux, qui "évite de renforcer ou d'accuser la dimension paradoxale et presque scandaleuse de l'Évangile"   Le christianisme réduit à un discours confortable "Le christianisme du Nouveau Testament n'existe absolument pas." Ce sont les mots de Søren Kierkegaard (1813-1855), philosophe danois, et théologien protestant. Des mots quelques peu provocateurs qui disent l’écart qui peut exister entre l’Évangile - parole vive, toujours inédite, subversive même - et l'institution, ses monuments, ses rites, son catéchisme. Pour Kierkegaard, un christianisme tel que le pratiquent "les chrétiens du dimanche" n'est pas conforme à l'Évangile.  Il ne s'agit pas tant de critiquer le comportement des chrétiens que de nous faire comprendre que l'on a réduit le christianisme à un discours conforme aux "valeurs de la bourgeoisie et de l'honnête homme" et "aux désirs et aux attentes des hommes et des femmes". Un discours qui ne montre pas que l'Évangile est "un appel à la métanoïa, à la conversion, au changement de mentalité, à une tournure d'esprit différente". Qu'est-ce qui fait que le caractère inédit de la parole du Christ ? "Le ciel et la terre passeront, mes paroles ne passeront pas" (Mc 13,31), dit Jésus. Qu'est-ce qui fait leur potentialité inédite, inouïe ? Qu'est-ce qui fait qu'elles ouvrent à quelque chose de toujours neuf ? "Les paroles et les gestes de Jésus indiquent une nouvelle manière d'exister." Pour Fr. Collin, "si je change mon rapport au temps, au désir, au corps, aux autres, à l'économie, à la politique... selon trois manières de croire, d'aimer et d'espérer, quelque chose de neuf advient".   Pourquoi L'Évangile est déception Si l'Évangile est déception, il l'est au regard de notre tendance narcissique. C'est en tout cas ce que montre Dominique Collin. L'Évangile est une parole d'encouragement et de réconfort, mais "de réconfort paradoxal". Il "veut conforter celui que je suis appelé à devenir", que le dominicain appelle "le soi", empruntant le terme à la psychanalyse. "Et qui passe paradoxalement par la perte du moi". Aussi, quand Jésus dit "celui qui veut sauver sa vie la perdra ; mais celui qui perdra sa vie à cause de moi et de l’Évangile la sauvera" (Mc 8, 35), le dominicain l'interprète comme suit : "Celui qui veut gagner sa vie doit passer par la perte du moi et celui qui consent à perdre son moi gagne la vie, gagne son soi." L'Évangile va à l'encontre de notre "tendance narcissique naturelle" à vouloir conforter notre "moi". Ce moi qui subit des attaques dans l'épreuve, la maladie, l'échec. Le message évangélique incite à ne pas avoir peur de passer par là, à consentir à cette déception. "Il faut consentir à un désaisissement du moi pour faire la place, accueillir le don que Dieu nous fait." Le Christ est le premier à nous montrer la voie, non seulement il le dit par ses discours et ses paraboles, mais sa vie même est un désaisissement de son moi. "Sa mort sur la croix est un signe de cette mort du moi."   Pourquoi l'Évangile est folie Pourquoi vouloir mourir à soi, quand tout dans notre société est dans le renforcement du moi ? Nous ne sommes pas sortis, dit le dominicain, de ce que Paul disait : "Le langage de la croix est folie pour ceux qui vont à leur perte, mais pour ceux qui vont vers leur salut, pour nous, il est puissance de Dieu." (Co 1, 18) Ainsi pour Fr Collin, "l'Évangile est audible chaque fois que je sens, ne fut-ce que légèrement, poindre cette folie du message et ce scandale, au sens où Je pourrais refuser d'aller plus loin dans l'Évangile parce qu'à un moment donné je veux rester sur mes gardes et protéger le moi que je sens vaciller parce que cette parole justement invite au désaisissement".  Voilà pourquoi cette parole, on ne veut pas trop l'entendre, pourquoi on l'adoucit, on la dilue. Dans ce que Dominique Collin appelle "le langage de la bondieuserie", se rappelant de ce que le théologien orthodoxe Paul Evdokimov (1901-1970) avait vu comme "le malheur du christianisme" : être devenu une parole plongée dans la bondieuserie. La formule ici ne vise pas la piété populaire mais bien tout ce qui s'apparente à une vaine parole, à un discours creux et doucereux. Qui "évite de renforcer ou d'accuser la dimension paradoxale et presque scandaleuse de l'Évangile".   Émission d'archive diffusée en avril 2018  

Peter C. Phan and Graham Hill discuss Christian faith and mission in an Asian key. They discuss the shape of “Christianity with an Asian face.” They discuss mission in pluralistic societies, and “the wisdom of holy fools.” The GlobalChurch Project, podcast episode 28.Peter C. Phan is a native of Vietnam, emigrated as a refugee to the U.S.A. in 1975. He obtained three doctorates, the Doctor of Sacred Theology from the Universitas Pontificia Salesiana, Rome, and the Doctor of Philosophy and the Doctor of Divinity from the University of London. He was also awarded the honorary Doctor of Theology from Chicago Theological Union and the honorary Doctor of Humane Letters from the College of Our Lady of the Elms.Phan began his teaching career in philosophy at the age of eighteen at Don Bosco College, Hong Kong. In the United States, he has taught at the University of Dallas, Texas; at the Catholic University of America, Washington, DC, where he held the Warren-Blanding Chair of Religion and Culture; at Union Theological Seminary, N.Y.; at Elms College, Chicopee, MA; and at St. Norbert College, De Pere, WI. and at Georgetown University, Washington, DC, where he is currently holding the Ignacio Ellacuría Chair of Catholic Social Thought.Phan is the first Asian (and, indeed, the first non-Anglo) to be elected President of the Catholic Theological Society of America. In 2010 he was given the John Courtney Murray Award, the highest honor of the Catholic Theological Society of America, in recognition for outstanding and distinguished achievement in theology.His publications range far and wide in theology. They deal with the theology of icon in Orthodox theology (Culture and Eschatology: The Iconographical Vision of Paul Evdokimov); patristic theology (Social Thought; Grace and the Human Condition); eschatology (Eternity in Time: A Study of Rahner’s Eschatology; Death and Eternal Life); the history of mission in Asia (Mission and Catechesis: Alexandre de Rhodes and Inculturation in Seventeenth-Century Vietnam) and liberation, inculturation, and interreligious dialogue (Christianity with an Asian Face; In Our Own Tongues; Being Religious Interreligiously). In addition, he has edited some 20 volumes (e.g., Christianity and the Wider Ecumenism; Church and Theology; Journeys at the Margins; The Asian Synod; The Gift of the Church; Directory on Popular Piety and Liturgy).His many writings have been translated into Italian, German, French, Spanish, Portuguese, Polish, Chinese, Japanese, Indonesian, and Vietnamese. He is general editor of a multi-volume series entitled Theology in Global Perspective for Orbis Books and a multi-volume series entitled Ethnic American Pastoral Spirituality for Paulist Press. His writings have received many awards from learned societies.

The redemptive role of the female is an often overlooked treasure in the life of the Orthodox Church. Inspired by thoughts from the author Paul Evdokimov and the film The Kid with a Bike, Jeff shares thoughts on the beauty of womanhood and motherhood in the ancient Christian faith.

In this program we discuss the topic of "personal prayer" in the Orthodox Tradition. Liturgical (corporate) and personal prayer are tightly linked together because the goal of all prayer is, ultimately, union with God. To "pray without ceasing" (I Thess. 5:17) is to live every moment consciously in the presence of God and to "take every thought captive to Christ" (2 Cor. 10:5). The Fathers teach that when we set ourselves to pray seriously, we enter the arena of spiritual warfare with the hosts of Satan whose aim is to keep us from God. As in all things, the Orthodox Christian succeeds in prayer through humility and simplicity - and the Jesus Prayer and the prayer rope are our aids in making our lives, as Paul Evdokimov says, "prayer incarnate."