By Danut Manastireanu
This research seeks to enquire the trinitarian consistency of Dumitru Staniloae’s basic ecclesiology, via use of a ‘perichoretic version of the church’, rooted within the patristic notion of trinitarian perichoresis, which describes the reciprocal interpenetration of the divine individuals, according to their universal divine ousia. Staniloae makes his jap patristic figuring out of the Trinity the basis of his entire theological
construction, together with his ecclesiology. For him, the Church, as a theoanthropic fact, is termed to be an icon of the Trinity, a real mirrored image in area and time of the perichoretic family members latest forever among the divine people of the triune God. This demands an ecclesiology that's rooted both in Christology and in pneumatology, any imbalance during this dynamic prime, in Staniloae’s opinion, both to over the top institutionalism and authoritarianism or to exaggerated individualism and subjectivism. The trinitarian inconsistencies printed through the research version we now have used come up extra from the attribute clericalist and sacramentalist trends inherent to Orthodoxy mostly, than from the actual nature of Staniloae’s theology.
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Extra resources for A Perichoretic Model of the Church.The Trinitarian Ecclesiology of Dumitru Staniloae
We are aware of the fact that the term “ecclesiogenesis” is very much loaded in the context of liberation theologies. Yet we should not stop using terms which might be relevant also in diﬀerent contexts than their original one. 5 The oﬃcial Chinese name of the church is: Lomania Huaren Jitu jiao hui, but they translated oﬃcially into Romanian as: Biserica Crestina a Chinezilor din Bucuresti, Romania, which translated into English is: Chinese Christian Church in Bucharest, Romania. Our abbreviation comes from this English translation.
1998. China’s Catholics: Tragedy and Hope in an Emerging Civil Society. University of California Press. ——. 2003. ” China Quarterly (174), 468–487. Massey, Douglas, Rafael Alarcon, Jorge Durand, and Humberto Gonzalez. 1987. Return to Aztlan: The Social Process of International Migration from Western Mexico. University of California Press. S. 1994. P. W. Lewis, 54–99. University of Chicago Press. Yang, Fenggang. 2002. ” In Religions Across Borders: Transnational Religious Networks. Edited by Helen Rose Ebaugh and Janet Chafetz, 175–204.
In most cases they do not know whether they will settle in Romania or not, but “for the time being it is better for our child to be in China”— said a lady. Women and men are almost equally present in the CCCB. 16 Mr. Wang mentioned about ten persons, the minister talked about more. Both Protestant and Roman Catholic communities are growing in this province. None of the interviewed CCCB migrants aﬃrmed any former belonging to a Roman Catholic community in China. 17 chinese christian community in bucharest 39 Yearly there are two to three baptism services.
A Perichoretic Model of the Church.The Trinitarian Ecclesiology of Dumitru Staniloae by Danut Manastireanu