‘rom the theme that we announced. In effect, as you shall see, we shall continue to speak about angel, ‘The angels of nations and the heresy of nationalism All great teachers of early Christianity agree that, inthe divine ‘economy, each nation has its own guardian angel. Therefore, itis not jst the human individual who has an angel, but also the people to ‘hich he or she belongs. Here isa relevant signifieant passage from Basil the Great (41 century): "We already know from Moses and the ‘prophets that there are angels who show the way to every nation, ‘These leaders and governors, in charge of protecting and supervising ‘the nations under their eare, are mumberless.” Origen is tight to say, in turn, that his opinion is based on the direct witness of sacred texts, The prophet Daniel (19:19-24) talks about the angel of Greece ‘and the angel of Persia, which confront each other every time their nations are in confit. Similar tests are found in the Acts of the Apostles, in various Jewish sourees or in Deuteronomy. From the Septuagint version of the latter (3228-9) we find out that God has distributed a guardian angel to each nation, keeping for Himself the responsibility ofthe people of lerael Jewish commentaries to the legend of the Babel Tower (Teszamentum Nephtali state that the spread of Noah's offspring all over the earth was accomplished with the help of a host of 70 angels, who taught humans 70 different languages. Origen also agrees that angels are connected tothe source ‘of national languages, We are therefore justified to imagine that st the foundation of every ethnic community thereis a spiritual principle an angel, which expresses himselfin the way of being of that community, in ts historial destiny, in its language and culture, All kinds of speculations have been made throug history about the likely protectors of each country. We have sen that Israel considers, itself under the protetion of Yahweh, We ean gather from other texts that the role of Yahweh is sometimes taken over by the Archangel Michael, defined as ‘angel ofthe Lord” (malik Jahveh). Itis interesting, and not unaccompanied by a certain historial irony, to find out that, among moder nations, the one which claims the same tutelary sprit as Israel (Le. the Archangel Michael) isthe German nation. In his book about angels, printed by coincidence herein Luceme in 1956, the author Otto Hophan also talks about an angel of Switzerland: “Even the territory of my homeland, Switzerland, has its own guardian angel there is no need for an archangel for such a small errtory. But our angel is gentle and Tumour before his oversized ‘comrades! seems to smile with I ‘The angels of the nations identify themselves so much with the people they shepherd that, according to tradition, they shall be called to answer with their people atthe Last Judgement. ‘The fact that every nation is under the care ofan angel should produce a feeling of confident peace in us, Real if shold stl tifeeling, s0 thatthe history ofthe world would look like a perpetual Joyfil pienie. However, the Fathers of the Church were equally ‘wondering, like we do today, how to explain wars, inter-ethnic hate or the temporary drift ofa specific nation towards inhumanity. In _general, we can talk about three possible answers. One is that of St. Paul there are also fallen angels, which at certain moments substitute the original protectors of the nations. They become “the masters ofthis world” and make efforts to distance people from God. ‘The second answer refers to the general strategy of the angels (ohether associated with individuals or communities): they have ‘great spiritual powers, but not that of manipulating the free will of ‘humans. The supreme git offered by the Creator to His privileged creation is freedom. Further, in order fr the human to have interior ‘freedom, he or she must have the possibilty to choose between good ‘and evil, with the implicit risk of choosing evil. The same applies to nations, Their angels don't have the right to restrict their free willin ‘any way, This means that any nation ean ignore the angelic tatelary, ifit so desires, allowing itself tobe tempted by inferior impulses. More interesting, from my perspective, is the third answer. You ean ‘make mistakes not only by turning your back tothe angel, but, on the ‘contrary, by idolateiing him, giving him an obedience and a eult ‘which, normally, is only offered to God. This kind of error somewhat repeats the ertorof the fallen angels. The cause of their fall was the ‘proud drive to usurp the throne ofthe Father, the feeling that they The error of aggressive nationalisms consist also in over-emphasizing the national instance, in placing its values over all other values. The nation replaces the love of neighbours, takes the place of wisdom and finally takes the place of God. When the nation Decomes an Absolute, the Absolute becomes relative. We forget that “ont citizenship", like St. Paul says, “is in heaven”, and we transform, ‘oar earthly eettlement into an idolatrous temple, an opaque limi, reason for our vanity. (Christ as a super-national principle, Pax messianioa ‘We must say that the New Testament doctrinally amends such a derailment, Among others, the Incarnation of Christ has the significance of a massive attenuation in the role that angels have to play in the history of humanity. The texts explicitly state (Ephesians 21, Galatians 3:25 et.) that Jesus has subordinated the angelic hosts, taking over their function, He is, from that moment, the great Intercessor between God and man, He becomes the heavenly partner of discussion for every individual and for every nation. Christ ‘manifests as a unifying principle, who puts in brackets the multiplicity ofthe angels, His every gesture and His every word proposes the model of s communion of s kind other than that of, ‘blood, a spiritual communion whose foundation is ofan universal order, super-ethnie, The difference between the old world, dominated by angels, and the new world, that of Christ’)“revolution is the difference between the “legion” of nations and the homogeneity of the communion “in piri While the anges of nations could have come into confit and could have encouraged the excess of specific differences’ Jess brings the importance of the “closest fail’ of similarities, back to font stage. The effect of his actions is, by definition, pacing. The angelic hosts must accept a new “political” order, the order of pax messiana about which tis ‘writen mostly inthe Pauline epistles (Colossians 1:20; Ephesians 1:10). Those who, afer the Incaration of Christ, continue to sacrifice to the national spirits are in error. Their sn is anachronism: they ichave lke a polytheis sec inthe background ofa massive consolidation of monotheism. I emphasize this aspect of Christianity because often, precisely in the name of Christ, people abuse a barbarian nationalistic rhetoric. (To provide a recent example, let's think ofthe recent crisis in the Balkans which was largely coloured by rligious ideas) In reality, theresa radical contradiction between authentic faith and xenophobia, and I ind it amazing how someone can declare himself Christian while on the other hand he seems to believe that God is bor, depending onthe case, in Belgrade, in Sarajevo, in Washington D.C. or in Wuppertal would not want to leave the impression that, from a New Testament perspective, the national problem must be despised or minimalized. Belonging to one nation or the other is a providential gift, same as the colour of one’s eyes, his or her stature and everything that composes our particular identity. Therefore, belonging has a meaning and create a responsibilty. You are not bon by acidentin a specific nation: there is a mark related to your destination i all surroundings there isa historical bond with the others, and, most ‘importantly, there is the formidable community of langage which deeply bonds ll its user. And there sa purpose foreach nation in the history ofhumnity which, ifnot accomplished, leaves empty sn important portion of history. The national identity isa self- sunderstood fac, which works in us every second, The nations are a ‘very powerfl reality and their diversity isthe “salt of the earth”. That jswhy a communitary demagogy and a bad understanding of “globalization, which ty to anticipate a vague, discoloured and stereotyped humanity rein fat flowing against the evidence and against common sense. The problem is not to abandon orto elude the theme ofthe nations, but to pati ints place, without idolatry, ‘without the emphasis ofthe 1! century without the obsession of the belligerent confrontation and that of exchisvist supremacy Assuming the national identity must, in ober words, take the ofan offensive of reatvity and not that of trivial tial competition. In order to stop the dormant demons from escaping the tensioned soul of every nation, the angels ofthe nations must be ‘brought under the control of higher principle. In other words, you cannot honour your national identity poperly unless you are working in the name ofa value above the “lea”, abgve the idiomaticand the primitive ethnicity. To worship, like a person subject to players: when they find themselves before the Divine Throne, they hallucination, the angel ofthe nation isa perilous heresy. To play Bach, Among themselves, the angels play Mozart. >, with him, the spirit of community is the legitimate way, the truly angelic way. would be satisfied if, a the end ofthese considerations, you would agree that by talking about angels we ean touch on acute problems of the contemporary world, Tht, if we remove the current prejudice, ‘minor sentimentalisms, the cold terminology and systematic approach of a certain theological discourse, angelology proves real “operative” virtues and can constitute the starting point for a highl stimulating, living reflection. The angels to whom, as discussed, some attribute the dispersion of nations after the Babel Tower episode, will ikely also become, according to tradition, the congulating factor ofthe planetary reunification, Under angelic inspiration, ve shall all speak a single language again, sccessible to all, Will this be ~ as Origen believed ~ the Hebrew language? Will it be, perhaps, a yet unknown “language ofthe angels”? A language understood by everybody already exist, regardless of nationality t is the language of rausi, a real “universal idiom”, having a single rival —in its ecumenical character ~ the language of visual arts. Any’ concert, therefore, isthe anticipation ofthe final communion, at the end of time, It was said thatthe body of an angel is covered Here, in Lucerne, it is certainly covered by ears. Kar Barth did not hesitate to also approximate the musical preferences of the unseenFather Dumitru Stiniloae Biographical Note Fr, Dumitru Stiniloae (1903-1993) isthe most influential Romanian Orthodox theologian ofthe twentieth century, often celled the “theologian of Christian love". His creativity and originality have inspired many Christians and continues todo so today, as more and ‘more of hi writings are translated, His masterpiece i the Romanian ‘translation of the Philokalia, on which he worked for half a ‘century, He wrote hundreds of articles and books on Orthodox Dogmatic Theology, Orthodox Spirituality, ete Fr. Dumitru began to study philosophy, but soon transferred to ‘Theology and studied in Bucharest, Belin, Paris and Constantinopole (Istanbul), When he was allowed to leave Romania, he lectured inthe United Kingdom, France, Greece, Germany and the USA, He was distinguished as "Doctor Honoris Causa by the °St. ‘Serge” Orthodox Institute in Paris and other universities. “What is ess known about Fr. Dumitna isthe way'he estred his own ‘ross, He and his wife lost two oftheir three children in eal childhood, For along time, the communist regime probibited him ‘rom teaching or publishing any article or book, He lived in difficult conditions for many years, translating and commenting on a good part of he Romanian Pilokalia with his gloves on, st time when its publication was not possible, Moreover, he was imprisoned for five years for being “tical, and for his participation in an Orthodox prayer group called “The Burning Bush’. He never talked cor wrote about the sferings inflicted on him by the atheist comnnunist regime, but he did writ extnordinarily about love — from the Love between the Divine Persons, othe wnconditional love of God for humanity andthe love available in our ow hearts Although a married priest, he was a great friend of monasteries and, ‘yrote extensively about Orthodox spirituality. He was among the first in the world to write a complete study on St. Gregory Palamas (4938). The fragment reproduced here gives a glimpse of the Orthodox Christian theology of the world, as presented by Fr. Dumitma Stiniloae almost halfa century ago, . BaieChristian Obligations To The World Today In The Light Of Orthodox Soteriology by Fr. Dumitru Stiniloae Excerpt from the book "Theology and the Chureh” © St. ‘Vladimir's Seminary Press, 1980 ‘Translated by Robert Barringer. Reproduced here with permission from SVS Press. ‘vig poise ia Romanian in radi a RXV, 92.2 pp. 9-228) Crist did not bring us salvation so that we might continue to live in isolation, but that we might strive towards a greater and ever more profound unity which has as its culmination the eternal Kingdom of Ged. We see this reflected in the fact that we cannot gain salvation if we remain in isolation, caring only for ourselves. There is no doubt that each man must personally accept salvation and make it his own, but hhe cannot do so nor can he persevere and progress in the way of salvation wnless he is helped by others and helpe them himself in return, that i unless the manner of our salvation is communal. To bbe saved means to be pulled out of our isolation and to be united ‘with Christ and the rest of men, "Let us commend ourselves and each ‘other and our whole life to Christ our God, sing the faithful at the Orthodox liturgy. Salvation is communion in Christ (koinonia) and therefore the obligation of Christians to strive to maintain and develop their ecclesial unity through love is plain: “For the love of Crist gathers us together.” (2 Cor 5:14) Inasmuch however as Christ has accomplished the work of salvation ‘and continuously offers its fruits in onder to bring all men together {nto the Kingdom of God, Christians, as servants of Christ obliged to strive forthe union ofall men in that Kingdom of perfect love also Ihave certain obligations tovrards those who are not Chiistians, In what follows a brief attempt will be made to set forth these ‘obligations, or, more precisely, the motives which lie bebind then. 1. Christ offered his sacrifice and rose from the dead outside Jerusalem, and it was mainly outside Jerusalem that he appeszed after his resurrection. This was ta sanctify those peoples who had no kind of connexion with the God of the Lav. We read inthe Epistle to the Hebrews: "Let us go forth to him outside the eamp, bearing abuse,for him. For here we have no lasting city, but we seek the city whieh is to come.” (Heb 3:19-14) The reference is clearly to the constant necessity of leaving the world behind, of rising above the world in order that the world might be led in turn to transcend itself, To be confined, however, within any condition which is made statie by the limitations of existence means to be confined within the world, and Christians must not be confined even within their own churches as if these were lasting cities, for then their mobile characteris forgotten fand they lose their very raison détre as ways toward heaven, Christians and Christian Churches must always work among those ‘men who remain outside them in the world in order to transcend the world as a static order, to raise it to condition higher than its own Christ became man in the world; he taught and ministered in the ‘world. Itwas inthe world that he offered himeelfin sacrifice and wns buried, He rose again from the dead in the world; he sent his disciple into the world teaching them foreign languages through the Holy Spirit, and it isin the world that he still works, even if his work there is principally carried out now through his disciples, that is, through the Church, According to our teaching Christ isin the world Dut he is also in heaven, sending his disciples out into the world with the promise he made at his ascension that he would be with therm, Again he said at the elose of his earthly ministry, "T do not pray that you should take them out ofthe world.” Jn 17-15) Christ is in the world but he is also in heaven. We ascend to the heavenly Christ through the earthly Christ within « world which, ‘even more than the Church, is always seeking to progress beyond ‘whatever happens to be its present condition, always yearning for something better, sways convinced that the status qua need not be definitive. Today perhaps more than ever before, Christ draws the ‘world towards himself in a state of continuous change. He reveals himself to the world at every new step of the way in some new perspective even though for the world he may remain someone incognito. We Christians must move forward slong this road together with the world, and tell the world who this person is who is, attracting it, We must help the world to remember what true progress means, and this is a special obligation for Christians today at a time when the progress of the world has become so rapid and it Decomes more and more evident to all that the world is no "lasting city’, but that, in fact, the constant aspiration of men everywhere is {for improved relations among themselves. 2. If "the love of God has been poured into our hearts” (Rom 5: 5), and as a consequence we can and therefore must see the faces of our fellow men in the human face of Christ, just as in beholding his ineamnate Son the Father sees and loves us all as sons and adopts 1s ‘through the incarnation of his Son, then it is plain that in the face of every man we must see and love some aspect of the face of Christ, indeed the very face of Christ himself, Or to state the matter more precisely, every face is potentially a face of Christy/that itis-abld toDecome a real face of Christ is due to the fat that Christ has placed Is image there, and it has become transparent of him. But we too Ihave a part to play in the passage of each human face from this ‘potential state to one in which it stray the fae of Christ. If the humanity of Christ does not belong to an individual human Ihypostasis but rather to the Son of God, then it belongs to all men much more trly than the humanity of each individual human person ‘belongs to all. It belongs to all and is for the sake of al. It is destined for each of us, destined to become the possession ofeach man and to form him inwardly as it was itself formed inwardly in Christ by the divine hypostasis, As the humanity of God and of ourselves itis destined to be reflected in all men, and similarly we are, all of us, called in turn to be refleeted in the humanity of Christ and to take ‘our image from him, St. Symeon the New Theologian says that the ‘man who does not meet the needs of his fellow man, "despises him ‘who sai: 'as you did it to one of the least of these my brethren, you id it tome’ (Mt 25:40)... . Thus he has accepted to take on the face ‘of every poor man, He has made himself one with every man in sch manner that none of those who believe in him may despise his Drother, but must treat the brother or neighbour he ses as ifhe were Ihis God, and he must consider himself just as insignificant before his brother as he himself would be before God his Crestor. And let him receive and honour his brother as he woul God, and let im strip |himself of his own belongings in his brother's service just as Christ poured out his own blood for our salvation." We must therefore come to live ont our union with Christ who fills us with his own consciousness of self-sacrifice, and so come to sacrifice ourselves too forthe rest of men, At the same time we must treat all other men as ‘we would treat Christ himself, and seek union with them as we do ‘with Christ through the service we offer ther, ‘3. Everything which Christ did - his incarnation his teaching, his life of obedience to the Father and loving service of us inthe trials of our earthly lives, his sacrifice inthe worl all these things emphasize, as we have already seen, the value of human life on earth. No path towards eschatological perfection exists which bypasses life on earth and the struggles which sccompany that life. Every single aspect of eternal happiness is promised by the Lord as the result of certain ‘ways of living and acting inthis lie, asthe fruit of certain seeds sown, and nurtured in the fields of this world, "Blessed are the peacemakers (on earth, of course, for there will be no more peacemaking in heaven, for they shall be ealled Sons of God.” (Mt 5:0) Work "while itis day" said the Lord (In 9:4), and even St ‘Anthony asked that his life might be prolonged so that he could do penance! It is Christ we seve in the person of those who need our help in this ‘worlds Christ has identified himself with them. The Fathers speak of this world as a fair where we make purchase of/the Kingdon fiHeaven. Anyone who does not take part in the fair by trading with other men, anyone who produces no fit by his labour, who Aevelops no talent by his activity, will leave this life with an empty soul. We purchase the Kingdom of heaven from our fellow men both with the retum we have won from our labours and also with the capabilities which our faith in Christ has conferred upon ws. "Life and death come to us from our neighbour for if we win our brothers wwe win God, and contrariwise, if we destroy our brother we sin against Christ." Tt is not however only from the other faithful that wwe purchase the Kingdom. The fair is universal and we must deal with every man. The fairis made up of everyone and everyone has his part. We can even acquire the Kingdom more readily from other men than we can from our fellow believers, because our service and generosity in their case demand of us greater effort and disinteresteciness, Yet, strictly speaking, itis not men who give us the ‘Kingdom of Heaven in exchange. It is Christ who gives it through them, and not immediately inthis life but in the life to come. Let us not expect therefore to bring in a harvest as if ours were a visible crop. Its only when we expect no immediate return but believe that ‘we will eesive it in heaven, that we are traly sowing in the belief of a reward from on high. Of those who Took for an immediate retur, who want to receive something right away in exchange for what they give, who do not believe that from the moment they have given something they have already received the Kingdom of Heaven in exchange - although this will nt be visible until the life to come - of such as these the Saviour has ssid: "If you love those who love you, ‘what credit is that to you? For even sinners love those sho love them. And if you do good to those who do good to-you, what credit is that to you? For even sinners do the same.” (Lk 6:32-33) Such men as these are trapped within a vicious circle; they contribute nothing to the spiritual progress of relations between men and nothing to the ial progress of the world, 4. We quoted above the remarks of St. Symeon the New Theologian ‘who likened the stripping of ourselves of goods and power in the service ofthe needy to the power of Chris's actin shedding is blood {for us, but here we will allow ourselves to go a step further and say that any sacrifice one man makes for another in this world comes from the sacrificial consciousness and power of Christ, from the power of his loving kenosis. Moreover any appeal, whether silent ot ‘voiced, addressed by one man to another on this earth, is also an appeal made in word or in silence by Christ himself. Any sacrifice, ny act of service or love for others is a response prompted by the power of Christ's sactfice to an appeal which also comes through us from Christ himself. The eall and response of mutual service among ‘men is the way in which the love of Christ binds us together and hhelps us to progress in love, Conversely, all our appeals and responses of service come together in Christ and become his own, adding new depths to his sacrifice and to his own en forbelpctiv iimall our eries for help and all our responses have their echo. Men are ‘beings who do ery out and who do respond, and beeause of this they are bound together. Man is inwardly obliged to respond but he does so only because he has heen appealed to, because a ery has gone up ‘and he has been ealled. The unconditional and there flows an unconditional obligation and power to respond. Thus God has taken up his position among men and within men through the power of this absolute call and of ts perfect response in Christ, In his sacrifice Christ made and continvally makes the supreme response tothe call of the Father and to man's ery for help. He also gives us the power to make this same response. By his identiiention with those who stand in need of help he addresses to us a call whieh obliges us to love and to minister unconditionally to all men, 5. Ifthe Christian must see Christin every man and hear Christ's ery for help in every luuman ery, then he eannot accept with patience the fact that his brother exists in a condition inferior to his own, It is of| the nature of love, moreover, that it cannot tolerate inequality, for inequality creates distance. One who loves does not consider himself superior to the beloved. Instead love prompts us to strive for the achievement of equality and justice among men. St. Symeon the New Theologian goes on to say in the passage already referred to above: "The man who treats his neighbour as himself is not content to have more than his neighbour, But ifhe does have more and does not give with abundance so that he himself becomes poor and so resembles his neighbours, that man has not falfilad the Masters command Even should he serve and give to as many of is fellow men ase can, "yet if he despises or ignores even a single one it will be counted as ‘hough he had ignored the divine Chest in his hunger and thiest."® Obviously we meed not interpret St, Symeon as pleading for a universal equality in poverty. He does affirm however the necessity for every man to seek to become the equal of the rest so that all may be able to serve, and that all may come to realize that they have need of the others and that in this equality of need they ought not to feel that any distance separates them from one another. All must come to the realization that they are poor in themselves, which isto say that each man needs the help of the others in order to live and grow in their unity in God. 6. Reconeiliation therefore does not consist of a purely’ formal peace, fa mere coexistence and lack of aggression covering over profound disagreements. Lasting peconeiliation is inseparable from the kind of love which strives to secure equality and justice among men and nations, and to promote continuous mutual exchange animated by love, It is the result of @ true understanding of the meaning of reconciliation with God who unites himself to man and causes him to partake of all good things in Christ, Through such a recondliation God adopts us as his sons and divinizes us accordingto his grace,1. Chistians can make no fruitful contribution to this profound reconciliation between men and nations if they are concerned solely with service to individual men and therefore neglect to promote just ‘and equitable relations on a broader social and international seale. If Christians in the past often limited their acts of service to needy individuals because social structures tended to remain static, today, when social structures are more elastic beeause of the powerful influence of those who are aware of their own solidarity as vietims of injustice and who confidently believe that they can produce more satisfactory forms of social life, Christians must make the kind of contribution vhich will favour the continuous adaptation of these structures to meet contemporary aspirations for greater justice, equality, and featerni ‘obvious today that the whole world is being moved to seek more just ‘and fraternal human relations, and it is our belief as Christians that ‘we can see in this movement the effect of Christ's activity guiding the ‘world towards the Kingdom of Heaven, in spite of the faet that this is 1 goal which in its final form cannot be reached in this world, given the corruptible nature of matter and al its attendant ills, {in man's relation to man. Ithas become more Any reconciliation not founded on true universal justice and equality ‘among men will always be threatened with collapse, and the absence fof @ lasting peace will threaten the life of every human being. Christians therefore must labour on behalf of such « lasting pesce in ‘order to assure to every man the chance to prepare for his own resurrection. Seen in this light, war presents as many risks to those ‘who are killed as it does to those who do the Killing. Though it may seem that the same risk sometimes attaches to a premature natural death, we can be sure that this happens according to the will of God ‘and that God las his reasons. The Christian has a duty, therefore, to fight on behalf of justice because the presence of injustice can appear to provide a justification for eternal death, while the removal of njustice deprives etemal death of any such justification. One who struggles to end injustice follows in the path of Clarist who was the first to use justice as a means to deprive death of its justification, Moreover Christ gives us the power to do the same because onr own, struggle for justice depends on his power. 8, Justice, equality, brotherhood and Lasting peace cannot be realized if we have no interest in the material universe, The material universe, like mankind itself, is destined for transfiguration through the power of the risen body of Christ, and through the spiritual power of his love which urges us to restore the material universe to its original role of manifesting our mutual love, not, as is now the case, of serving as a means of separation and strife. We mnst demonstrate increasingly in practice the meaning of material goods as gifts, as the ‘means of mutual exchange between men. The universe belongs to Chris; it is mysteriously attached to his crucified and risen body. Yet it also belongs to men, to Christians and non-Christians alike who suffer and advance towards salvation. Nicholas Cabasilas save "Thatblood flowing from his wounds has extinguished the light ofthe sun and caused the earth to quake. It has made holy the ir and cleansed the whole cosmos from the stain of si," Only if all men are united can they transform the world and respond to the call to trest the world as a gif, as the means of mutual exchange. When we share in the material goods of the universe we ‘must be conscious that we are moving in the sphere of Christ, and that it is by making use of these material things as gifts for the Dbenefit of one another that we progress in our union with Christ and ‘with our neighbour. We must also be aware that when the material ‘world becomes the means whereby we communicate in love, then we are communicating in Chaist, Thus the universe is ealled to become the eschatological paradise through the agency of fraternal love. Itis ‘ur duty to free the universe from the vanity of the blind and selfish use we make of it as sinners, and to see that it shares in the glory of the sons of God (Rom 8: 21), the glory which is an inseparable part of ‘our union as brothers. ‘lpi the Romanian ond for Sauda at to SaBbath) Ea ‘ign ete"Roumani, Tadton apd Cure Henehate aye de elite 197. The ist Engl wanton vas publicly tena sate (US 1992.The ‘second eu) Engl edon ws poblsedby Cross rian (Canada) ‘Sl-sommiatshencbast wadions nd clr’ p.269, The quote stom FY. Duniva Snooth author of ela aie in tine bak “alg come, “Catoi means"Raman Cath -tanatarote(T)- dint, “eond Rumen’ Bachar: anes 90, 9.28 a a onc nse ‘ected in 2005 a Pope Benet XV of Rome TN ‘Sl teint op ep. ‘Sl pacers tote national tendency to ent the Chistian church wi pce tins backround “TS UD adie ny pcp. 52x x much Die tirehtohe Dogma vol II 950. The eos inte etre ton: dean Dnilon, Les nge tir mio apni ores ce ie, (Gevengoe 5; Reial amet, Die Mu der gel Unterechangen or Maskanchong des Mtl Pench Vern Be Manche, 9; no Hogan, Die ine, Haber Gi Laem Ei ees, "Le robe du ntioalions dele (rss de prone snd’ in Die ton mo. 2,152,398. 806, ‘conseed in Danilo op. itp. 5509; Henrich Schippers Die Welder Engel eidpaarcon Bingen, Oto ler Veg. Sash 96, un See De‘mustalsehen Grundlagen de Sphieoarmouk’, in ca Museo 5960, 09.196 {Stand Ege Wid, afr allen dee spencer pagent el ‘Roocimet, lao, 95, pp 320-27. See dso Lea Bane and Dagens anal, "ere dome, arte nc Moyen Age, cl, Petes antique et mie’ sbine Unestaize oc Ptiouy,Sine tons dC Pai 09 VE “Hamonle sique thd eae XI ete XV sek’ p. 195.235 12 -tye Lord erated me the esoning af Hi wor the it of iets a8 orasset at the it fore the epg oft ea Whes tee ween depts Ts ‘oust forth, when tee were no pings bounding wth wate. Before te mutts had ‘een shaped: bene he las bought th eloe Head made earth wis ‘els orth et of et te word When He eased he heavens Le her, ‘when He der acdc thet ofthe den hen He made rm te se shoe ben He ‘tbl the fours of be dep, when Hessel tothe sea imi oat he ‘ters it ot transis Hl command ven He aed ont the oudaitons ofthe ‘rth then as ese Hi Mer a master wha and vas dally Hs el, eng ‘efor Him vas jong is irate wd aod engine ono nes” (Provera 8, 425 cr sean een, "Leonogphle dea sagese vie danslawaon bean’, In Cahier arcinogtaus, 51958, 0D. 99-27 ‘ce eta tgerel tar” angels and ete), pp. 204-206 the Ronan agi 5) aye sures the 1999 colt in Kove, He was he Romanian Bet of Fok ats a hat ine TE [lp ums noe an sommes vee edb trans fhe Phan other anganges EA. ‘2 saben Engl as "Orthodox Dogma Thesloy: The Bein of God” Hal (asthe rs, 2005 8 saan ng Ort Spal A Pate Guide forthe Piha anda efi anil or the Soa, St THis Seminary Pres, 2005-F. ‘Sone Sonne, "With ther, Danita ene" Huma 2005 (a eran) El 22) xy years efor th next gret std by Fe. 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