Roger CORESCIUC

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Roger CORESCIUC
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19 Sep 2017

Peace, passion and virtue are the three crucial coordinates of the spiritual symbiosis. The passion offers the illusion of a reality which in fact is a pseudo-reality based on an illusion, on the existential burden which becomes perpetual. Illusion doesn’t feed and, although it may be temporary and it brings a feeling of fulfilment, it doesn’t make something else than deepen man in lie. The challenge of a non-reality developed on an illusion is not a challenged addressed to the Christian morality, but to the ontology on its form. To which degree does the man find himself in a world of illusion? To which degree he could really have an answer to his questions, given the fact that his entire universe or a considerable part of it is grounded on the distorted reality, which barely has any connection with the reality in se? The definition itself of humanity could suffer if the rapport is made exclusively to the pseudo-reality and not to the concrete facts present in the real structure of the world, of the consciousness and of faith. The theology of Saint Gregory Palamas warns us on the risk of abandoning the reality and on the inappropriate feeding with the fruit of the illusion. The present study brings a decryption for the meanings of the „real” realities by comparing them with mechanisms of the pseudoreality proposed to the contemporary human being.

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23 Oct 2016

The challenge of the contemporary catechesis as it is approached by the patristic theology is extremely important: The Triads of Saint Gregory Palamas suggest a vivid theology which cannot go without the hesychast experiences, results of the ascetical life. The unity of the theological knowledge is represented, in fact, by the unity of the hesychast living on its whole. The knowledge of God is a unitary act, which moves from multiplicity to unity, not by acquiring multiplicity, but overcoming it in a transcendental way. Saint Gregory Palamas is categorical in this sense: the human judgment can stray from its verticality and congruency with its simple truths. The demand of establishing any kind of catechesis on answers regarding firstly the scientific primary truth `area` and, then, the truths resulted from the confessional knowledge is a premise which cannot form the base of a real catechetical itinerary.

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2 Aug 2016

Cateheza contemporană are nevoie de o analiză clară a situaţiei în care se află şi a perspectivelor care îi determină funcţionalităţile. Textul de faţă demonstrează necesitatea fundamentării pe cultura dialogului, la care suntem cu toţii chemaţi, cler, monahi sau laici, ca responsabili pentru evoluţia Bisericii în cadrul societăţii contemporane. Agora ideilor catehetice se dezvoltă atât prin receptarea criticilor aduse acestei poziţionări a Bisericii faţă de provocările lumii contemporane, cât şi prin nuanţarea acestei poziţionări fără renunţarea la principiile ecleziologice de bază. Dezbaterea care are în centru valorile fundamentale ale educaţiei religioase trebuie să includă premise clare: libertatea de exprimare şi libertatea religioasă. Dobândirea competenţelor în orice domeniu de activitate este o necesitate care nu mai poate fi contestată si cateheza ortodoxă însăşi nu se mai poate dispensa de această realitate. Dezvoltarea nenumăratelor cadre care obligă intrarea în convenţionalitate este un proces care implică perfecţionare şi specializare în cadrul fiecărui domeniu. Raspunsul catehetic pe care Biserica trebuie sa îl pregătească nu poate fi unul conjunctural, ci unul adaptat realităţilor duhovniceşti contemporane. Dacă în spaţiul laic profesionalizarea trebuie dobândită pentru a asigura competitorilor pe piaţa muncii o vizibilitate mai mare şi o viabilitate adecvată, în abordarea catehetică singura profesionalizare adecvată este repoziţionarea patristică a discursului religios. 

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23 Dec 2015

The challenge of the contemporary catechesis as it is approached by the patristic theology is extremely important: The Triads of Saint Gregory Palamas suggest a vivid theology which cannot go without the hesychast experiences, results of the ascetical life. The unity of the theological knowledge is represented, in fact, by the unity of the hesychast living on its whole. The legitimate demands of Varlaam, in a field totally alien to his skills, are a pattern for the way the modern catechesis should react with regard to the adaptability requests. The Dionysian concept of `unity` can be seen along the entire defensive Palamite work. The knowledge of God is a unitary act, which moves from multiplicity to unity, not by acquiring multiplicity, but overcoming it in a transcendental way. On a contrary way, Varlaam, the great rival of the Palamite theology, considered the results of the philosophical knowledge to be gleams of the eternal judgments existing within the divine mind. Saint Gregory Palamas is categorical in this sense: the human judgment can stray from its verticality and congruency with its simple truths. The demand of establishing any kind of catechesis on answers regarding firstly the scientific primary truth `area` and, then, the truths resulted from the confessional knowledge is a premise which cannot form the base of a real catechetical itinerary.

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15 Sep 2015

This study presents the theological background of the XIVth century, which led to the establishing of the important elements of Saint Gregory Palamas’ theology. The conflict between hesychasts and the humanists of that period also has importants echoes in St. Gregory’s works. The hesychast movement, which was not just a division of the Church, nor an exclusively monastic movement, but it represented the Church in its most proper attitude and was also the clear expression of Tradition, manages to remain the only manifestation of spiritual life that can be assumed by both the clergy and the laymen. The abandonment of concepts is not a distortion of the crucial role that the mind has in the hesychast approach.

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