Ern st Christian Suttner ,
eina z ueinandeI' I'uc!(enden Welt-Neuae
A uJsdtze zu Theologie, Geschichte und
des
Ostens, mit
einem Ge leitwort
Nikolaus Ruppert.
Fr anz Kardinal Kbnig, herausgegeben
Wolfgang
-
Kbnig,
Augustinus,
Wolfgang Nikolaus
16,
872.
2003,
46
Suttner,
Regensburg,
Chr. Suttner
Suttnel"
Regensburg,
Pontificium Collegium Russicum
Regensburg
1975
2002
Academiae
et Artium
2002.
734
Doktor honoris causa
Scn ator
Arad.
«Wechselseitige pa storale Hilfe trotz Kirchentrennug, lhre Bedin gungen und die
der
Kirche un d
Moglichkeiten der Sakrame ntenspe ndu ng
Ausnahmefiillen»
den Orthodoxen und Altorienta lischen Kirchen
(Wien 1988). «Church Unity:
or Uniatism ? Catholic-
11
OI1hodoxEcumenical Perspectives»,
«Die Katholische Kirchc
(Bungalore 1991),
der Sowjctuni on»
1992). «Die ostlichen Kirchew>
(Wien 1993). «Das wechselrolle Verhtiltnis
den
des Ostens un d des Westens im Lauf der Kirchengeschichte»
21996), «Kirche und
Nation en»
1997), «Die Ostkirchen. lhre
Tradition, der Verlust unsererEinheit mit ihnen und die Suche nach
der Communio» (<<
Communio)
2000). «Schismen, die von der
trennen, und Schismcn, die
ihr nicht trenn en»
(Fribourg, 2003).
Suttner,
Wolfgang Nikolaus
Ruppert
Augunstinus-Verlag
735
Suttn er,
(Einheit in Vielfalt)
37-248)
«E urop as multico lore
k irchliche Identittit»
58
- Gefahr oder Chance far das
121
<<Auf der Su che nach gesamtchristlicher Anerkennu ng far
den Dienst des Bischof s von Rom als ersten unter den BischOfe n»
171
«Kyrill und
Method als grosse Europtier»
2 39
«2 eugnisse fiir die Einheit der Kirchen»
249 -592),
«'11
9).
«D ie eine Tauf e
zur Vergebung der sanden. 2ur A nerkennurg der Tauf e westlicher Christen durc h
die O1thodoxe Kirche im Laufe der Geschichte»
249
«Ubi
ibi ecc lesia»
296
«Die
Rumtinen. Von der
bis in die Gegenwart»
414
«Der von der orth. - kath. Dialogkommission
Uniatis m us»
572
736
«1m Blick
die Zeichen der Z eit»
593-710),
Lehren in Russland einst Llnd h eLlte»
623
den Kirchen
dem Weg
Geben Llnd N ehmen zwisch en
Llnd seiner Ki,.chen»
Einheit
637
«Verschiedenheit im geistigen L eben »
7 11-856),
10).
Emp!ang der
«Koinonia der Kirche Llnd
KommLlniion »
825
779
der 1konen»
«Wichtige Ziige der Orthodoxen
838
857
Fl'anz
Konig
5-8),
W.N.
9-10),
11-17),
Suttnel'
18- 19)
46
34).
Suttnel',
20-
737
Suttnel"
1997
1990
Ernst Christoff Slltlner),
1997,
8).
Suttn e!"
21
-
738
Chlistoff Suttner
20
6
578).
1997,
Sutt ner
«Die Presse» (12
1997)
(Apparat).
Suttner
74).
1453
75).
2004,
1-536.
577-
739
1957)
1957
116
118).
0'0
6
n
1964)
149
740
1568).
1960),
rfi
1960),
'
240).
C
H
1958)
«CH
1959).
CH
1958)
6
1960).
315-316).
6
rfi
Gogol, 6
74 1
...
3]5).
] 96] ).
459-460) .
]965
'
5] 4) .
]
957
742
521522 )-,
522) .
524)'
528) '
6
6
...
6
522).
6
743
2005 ,
270 .
17-26),
27-39 ).
40-45 ),
46-49 ),
50-54 )
55-57).
58-60).
61-68).
68-70).
6
744
71) .
n
n
n
79-80) .
n
82-223).
6
n
225).
n
6
6
230-236),
239)
240-251),
745
252-265).
(1722-;).
2003,
175.
fl
17-26),
1.
(1722/23-1749). 2.
(1750-1754). 3.
(1754-1756).4.
(1756-1770). 5.
(1770-;)
27-117).
Motrenin
(1750-1754)
1718)
1754-1756
746
(1755)
(1756)
111
(1756-1770)
(1770).
1772
TodorskU
32-33,
30-31,
8),
12),
45-48),
52-54),
Aleksej
59-64),
Bestuzev-Rjumin
64-65,
90-91,
22),
Grigorievic Orlov
102-103,
103-112),
103-105,
8)
119-126)
100-101),
5),
747
(1779-1831)>>
127-139),
9-15), Resume
153-166)
7),
145-152),
167-173).
141-144 ),
43,
11
70,
48,
6
19
85,
8 1,
15
8 1,
7, 10
14
85,
11 6,
11 ,
87,
7
4
7
1
16
170,
1:
84,
3
88,
17
36,
17:
6
(1737)
(1738-1753).
1998,
34
108- 117.
82.
79J,
29
144-145,
'
204,
331758 6
6
6
6
195
2002,
748
2005,
225 .
749
7),
9-179)
181-225) .
(PG)
(28
6
12,
5
39,
35,
4
43,
12
8
43,
47,
3
15
16
6
(aSSUlIlpta
6
PG 111, 68 2C) .
25 ,
1
84,
9
...
7).
Mig'ne PG 111, 627-888
7),
220
22),
145
Migne.
750
220
PG
198),
(956-970)
199-200
202)
27, 74-75
176-177).
Kazhdan,
«Polyeuktos», The OxJord DictionaJY oJByzantiurn 3 (1991) 1696)
751
6
117-120.
150-154).
6
11 8).
6
Buch wald-A. H ol1I weg-Q.
1993,
368.
Kaz hdan-Nancy
Sevcenko,
OXI01'd DictionaTY ByzantiU1n 1[199 11 93,
674
tl1 e
959
100
[457-474])
83-84),
176),
8, 32).
752
University Stud io Press,
2002 ,
100.
Cyrillomc tho d ianum ,
(1739-1813)
(1803).
Dylevskij-A.N. Robin so n , Sofronij
Leni ngrad 1976,
Vracanski,
7-54)
van Kozuharov
(1966) .
8,32:
8,36 :
157
55-88).
753
ii
1768-1774,
1787-1791,
1792-1799).
87, 91, 92, 96, 105
90, 140, 152
22.
6
6
6
'11
60,
1996.
49.
6
1775
754
(=
1701
1715
R. J anin,
"Me khitaristes», DictionnaiTe de
10 (1928) 497-502 .
8 (1966) 1103-1104 .
65.
Pomorie
76.
Primorie.
89-95 ),
99-100) .
97-98)
755
2004,
160.
A.J. Festugier e (196 1).
26
24),
21),
12)
8).
19).
43),
11 6,117, 11 9).
756
6
111):
(379- 395)
1978,
2 1, 44)
181-184, 192-193, 193).
59'
138'
6
140),
6
1989.
60, 126),
78).
86) .
6
(836 -842 ).
757
A.-J. Festu gier e,
Aegypto. Ed itio n cr itiq ue d ll text e grec et tr adll ction annotee, [Su bsidi a
53], Bru xelles 1971 .
H agio gr aph ica,
6
112
116-117).
131).
136).
...
14 3).
145).
6
An toni s Fyrigos,
controversia
polemica
edizion e critica delle E pistole gre che di Barlaam ), [Medioevo
Roma 2005,
458.
11],
758
Fyrigos,
Fyrigos, La pl"odlIzione
antilatina di
''O rent . Christ. Per." 45
Qllando Bo/1aam
conobbe Concilio di Lione (1274)?, " Riv.
(1979), 114-144.
(1980-1982),24 7-265.
peI' la datazione
Stud i Bizant. Neoell." n.s. 17-19
delle ol"azioni Ad SynodiIIm e De concordia di
" Bio llett, de lla Bad ia gr. de
Gro ttaferr ." 36 (1982), 23 -42.
Calabro tra aristotelism o sco lastico e
neoplatonismo bizantino, " Il Veltro " 27 (1983), 185-196.
PeI'I'
de
'ignoti
nel
di Dositeo,
di
(e
di un opuscolo antilatino di BaI'laam CalabI'o), "Riv. Studi Bizant. Neoell." n.s. 20-21 (xxx-xxxi)
(1983-84),171 -190.
BaI'laam Calab/"O e Rinascenza
Ventro" 31 (1987), 395e
"Studi Petrarcheschi" 6 (1989), 179-200.
Un
403.
sconosciuto di
Calabro slII
del
"Bo llet. della Badia gr. di
44
I/ [ondam ento
del Rinascin1ento
"Studi sull Oriente
(1990),11-23.
Calab/"O
Umanesimo
e
Cristiano" 1 (1997),47-65.
bizantino, "Calabria bizantina. Civita bizantina nei teni tori di Gerace e Stilo.
Incontro di Stud i
bizantini, Locri - Stilo - Gerace, 6-9 maggio 1993", Soveria Mannelli (CZ) 1998,31-41.
Calab/"O,
cont/"O Latini, Int roduzione, storia dei testi, edizione critica, tradu zione e indici, a
FYIigos,
Citta de l Vaticano 1998 (Studi e Testi 347-348).
L'
cura di
teologica di
di SeIninaI'a, "Ca labr ia cristiana . Societa Re ligione Cultura nel territorio della
Dioce si di Oppid o Mamertin a - Palmi", a cura di S. Leanza, Soveria Mannelli (CZ) 1999, 145-159.
sulle OpeI'e contI'o Latini di
Fyrigos,
119-126.
Bal"laam Calab/"O, L '
pensie/"O.
del Convegno inteInazionale, Reggio CalabIia dic.
Fyrigos
CllI'O di) 1999, Roma 2001.
Tomismo e
sIllla Defe nsio S. T homae adve IsLls Nilum Cabasilam di
antitomismo Bisanzio (con lIna
DemetrioCidone, "Tommaso d'
(+ 1274) e mondo bizantino», a cura di Molte. Venafro
2004 (Co llana di Stor ia e Cultura reIigiosa medievale 6), 27-72.
759
n
Fyrigos
n
5-8),
9405-454)
22)
n
n
11 ,
111 ,
23-35),
37-65),
67-97),
IV,
99-112)
113-159),
161-191),
Fyrigos
i1
1902
2001.
Fyrigos,
n
124-401)
appa ratus
testimonii.
n
apparatus
760
6
19752,
IV-
Fyrigos
1335,
1334- 1335
67-69, 158-159).
2. Barlaam Cal abr o, Epi stol e a PaIam as. In troduzione Te sto , Tr aduzione, Note a cura di
Anton is Fyrigos . R om a 1975.
3.
R.E . Sinkewicz. Th e solutions
George LapiIhes by
lhe
TheiI'
ConlexI, " Med iaeval Stud ies" 43 (1931), 151-217 .
New
InterpI'etation [or lhe FiI"Sl Episod Ihe Contl"OveI"SY be/IVeen
llze
"T he Journ al of Th eoI. Studies" 3 1 (1980) , 489-500.
The DoctI'ine Ihe
God lhe
the
" Mediacval
44 (1982),
181-242.
Saint G rego ry PaIam as. The one hundred and fifty chapte rs.
Ont ario,
1988.
Kolb ab a, Barl aam th e Ca lab rian. Three
Pap aI
Ed ition a nd
" Rev.
Byzant. " 53 (1995), 41-115.
76]
Mal·c. gr. 332 (sec. XIV)
Mosq.
Vat ic. gr . 1756 (sec. XVI -XVII ) (V) .
Hist. gr. 302 (sec. XVI-XVII)
ste mm a
37-65).
Ma rc. gr. 332
37),
6
Fyrigos,
40-41 ),
Vatic. gr. 1110
Marc. gr. 332
43)4.
V
113-159),
-
4.
1339),
Avignon
159).
de
Traites S LlI" Ie
ed itio l1s
et
de D.
LouvaiI1 1977.
und
At he ns Philosop hi Byzantini 8).
5.
354.
de .50IeiI de 1333 eI 1337.
des textes,
pal' J. Moge l1et e t
(avec la
Logistike .
Edi tion mit
1996
Med ii Aevi ]962,3] 5-
762
-
(1998)
Medioevo,
Scuola Superiore di Studi Medievali e
Francescani
Va ler io Ma ccagnan o.S .M., lconos de Oriente.
Simbolo. Ediciones
Cen tro Mariano o.S .M., Guadal aj ara, Mexico , 2003,
358,
77,
Vale rio Maccagnan Gianello
Ve ro n a
1927
= Ordo
Mariae) .
La Sa lle
Guadalaj al'a,
2004
6. Barlaam Cala bro , Ope rc cont ro i Latini . Introduzione, stor ia dci tcsti, edizion c critica,
Citta dcl Vaticano 1998 (Studic c Tcsti 347tradu zionc e indici a cura di An tonis Fyrigos,
" Riv. Stor. CaIabrcsc" 19 (1998), 283-290
D' Agostino);
348).
4 1 ( 1999),439-440 (G. Zor as);
72 (2000 ), 275-280 [=
71 (2000), 712 66 (2000),523-526 (G.
"Jahrb. Ostcrr .
7 17] (arch. Chr. Sawatos); ''O ricnt. Christ.
Byzant." 50 (2000), 397-398 (G . Podskalsky);
82 (2000) , 322-332 (St. Kou rousis);
Massucchi); "Rcv.
Byzant." 59 (2001),271-273 (D. Stiernon).
"Aevum" 75 (2001),5 15-519 (C.
\
the CalabIian'sContra
Zci tschr." 96 (2003),
Si veda anche Demetracopoulos,
83-122.
763
7-14),
15-35)
37-67),
69-89)
9 1-106)
-
107-271)
273-295 )
299-311 ),
315-317),
323- 327),
331-343).
347-358),
36 1-362) ,
365),
366),
368)
367),
373-374).
764
V. Maccagnan
J. W Fowla ,
2005,
373.
J. W. Fow1er
13-15).
17-130).
Erik
Erikson
J. Piaget
Tillich,
L. Koh1berg.
R. Niebuhr
W. C. Smith,
Fow1er .
765
W. Fowler»
131-328)
Fowler ,
F owler
1.
2.
3.
4.
5.
6.
(intu itive-projective faith)
(mythic-lite ral faith)
(synthe tic-conventiona1fait l1)
(individuative-I'eflective faith )
(conjuctive faith)
(universalizing faith )
329-355 ),
Fowler
766
n
n
Fowler
n
J. Fowler.
Fowler
2004,
77.
14).
767
1,16),
1,31)
2, 15).
32).
15, 7)
TOV»
43).
42-43),
25,3
768
51),
49-50).
51-52) .
6
55),
769
6] ).
63).
Ath anasia Papademetriou ,
Tlze Life, Mission,
P1iest's Wife. Bo ston ,
Somerset H all Press, 2004 .
Se1'vice
the
175.
Athanasia Papademetriou's text serves as a praetical gu id e as well as a
women wh o sh are
their husband 's priestl y
p astoral text
H ow ev er, the bo ok goes be yond its scope o ffe r in g sound
and
g u ida nce
onl y to wom en wh o
married to
but to a ll men and women wh o have dedicat ed their
to
th e
church
one form
ano ther an d
thus
the
eye, teaching
or thod oxy through example.
Ath an asia Papademetriou begins her text by investigating the historical
thc ancient world ,
child r en of God
role of ""omen
Christ, a nd
n e"v role
th e ea r ly Church. She
inspiring examples of Christian women ""ho se rve as role models for us
tod ay, such as th e Th eotokos, a nd
and m others of sa in ts, who
obtaines sa int hood for their role is spreading th e message of
Christ.
Th e next two chap te rs d e al specifically with tl1e priesth ood itself.
Ch apter two addresses the validity ofthe m arried priest. Historically, th e
qu estion : «S h o u ld m arried m en be allow ed to
as priests ?» was
th e First Ecumenical CounciJ. This co u ncil sa n tio n ed th e
addressed
"alid ity o f the m arried priesthood , a nd with
the importance of th e
p riest's family to tl1e ministr y of the Church . The thi rd cha p te r deals with
the ca ll to the priesthood th at selectmen
fr om God , and their
770
inc lina tion to respond to the caII to se rve .
a u thor this cha p te r d eaIs
v-rith the Le viticaI p ri esthood
th e O ld T estam ent, an d th e priesthood
of Christ th r ough Aposto lic succession.
The te xt a Iso focu ses
th e pri est's famil y, and the «ca II» of th e
presbytera
share
11eJ' hu sband's ministry. The consent of the \vife is
o r der fo r th e hu sband 's o r d in atio n
occur .
m an
through ordination is bestowed \Yith th e title Presbyter. As a sign ofresp ect
for the
wife, v-rh o is to
h er husband
his ministry, tI1 e
title of «Presbytera » is besto\ve d
her . Before a man becom es
responsible for his p ari shi on ers throu gh his ordination, he
becomes
responsible
his wife th r ou gl1 hi s ma n iage. The priest's example of
Christian Iiving is esse n tial
modeling a go od Christian famil y to hi s
spiritual children. (l Tim oth y 3: 1-7 ). The a ut h o r focus es
th e
importance o f th e C hrist -cen te re d ness of th e r el ation ship b etwe e n
husband a nd wife, a nd correctly sta tes th at aII marriages a re caIIed to be
a re a blessin g to a marriage, a n d greatly
thi s way. (l T im othy)
cha ng e th e d yn ami cs every fami ly. With tI1 e ad ded role of motherhood,
wife is faced with lh e ne\\' cha IIenge of balan cin g h er home
th e
res pon sibilities and h er chi ldren, with h er p arish r ole of Presbyter a.
Atha nasia Pap ademet rio u co n tin ues to ad d ress h ow a priest' s wife can
her in divi d u al tal ents. The importan ce
serve her p ari shi on ers based
of outrea ch , h ospitality an d p hilan th ropy are
as they v-·itness to th e
world how th e love
Christ tr an s[orm s
hearts, and
lives, and
empov-Iers us
battl e ttle n egati ve
this world. The personaI
relationship th e priest an d th e presbytera h ave with Christ is the strength
behind the effe ctiven ess of th eir ministry.
Presbytera serves as a practica l gui de for presbyteres
how to d eal
with issues such as livin g
a nd m an agin g a p arish house, beginning
assignment, moves a nd tr a n s[ers a n d its affec ts both
the priest's family
the old an d n ev-' p arish es , managin g co n flict
as weII as the families
within the parish, dr ess co des, ca lenda rs a n d sch e d u ling , insurance ,
income and
a nd o the r sl1ch p rac tica l ma tters.
Prayer, an d p a rti cip ati on
the sacrame nts of th e Chl1r cl1 , es peciaIIy
Confession an d H oly Comm LIn ion is th e sp iri tuaI n Ol1rish ment fo r
th ei r day d ay
The priest's fa m ily
aII O rthodox C hristia ns
exceptio n . Th e
chap ter
h ow th e priest's wife se rves
is
as the co mfor t o[ her hlI sband 's wig he d d ov-rn spirit and helps lighten hi s
load . H owever, th e p resbytera has h er ow n yoke to carry. Criticism an d
7'71
forever present ""hen o n e lives
th e public eye . N eitl1er the
priest nor his wife wou ld be able to bear th e weigh t of their
iftheir
so u ls a re
fed wit h the Sa cra me n ts of the C h lIrc h, a n d th e
co unseling of a good Spiritual l' ather.
Pr esbytera ends
a p ositive note, by stressing the g reat fulfillm ent
and
presbyteres feellznowing tlley h ave h elped tr an sform the lives
of their paI'ishioners, a nd as a coJ]ective bod y
they have h e!ped spread
the good news of
to every co r ne r of th e ""orId .
Athanasi a PapadeIl1 etriou 's te xt Presb)ltera h as filled a void that has
exi sted for
long
tll e to p ic of th e
wife. hi ghly r ecommend
this I)ook to all wo men,
and non-Orthodox, a nd
th ose ""ho
a re «called» to serve as
as well as to all th ose 'AIh o ""ish to
beco me invo]ved
ministries. Pap ademitriou's 'A'l"itin g style makes
PresbyteTD a n e nj oyable r eadin g tl)at is both
a n d informative .
MARIA-FOTl
KAPSALI S,