Papers by Eirini Christinaki
Official Speeches of NKUA , 2024
The degree of judicial ambiguity regarding controversial issues and ethical dilemmas that arise f... more The degree of judicial ambiguity regarding controversial issues and ethical dilemmas that arise from time to time in societies is directly linked to the quality of the legal culture in any Order of Justice. The views of the Three Hierarchs (Vasilios the Great, Gregorios the Theologian and John Chrysostom), sheds light on the axiological principles introduced by Christianity on the demand for substantive justice and sound judgment.
Descrierea CIP a Bibliotecii Naţionale a României Relevanţa Bisericii Ortodoxe în cultura română : interferenţe in- terortodoxe şi intercreştine. Simpozion internaţional (2019 ; Arad), 2020
In the interwar period and until the instauration of the communist regime, the traning of the Ort... more In the interwar period and until the instauration of the communist regime, the traning of the Orthodox clergy of Transylvania was provided by the five Theological Academies of Sibiu, Cluj, Arad, Oradea and Caransebeş. Although the Theological Academies were offering a theological and cultural training of a high-quality thanks to renowned teachers trained in famous universities in the country and abroad, they were considered to be below the Theological Faculties from the State Universities, teachers having a lower pay scale. But mostly, they didn't own the right to grant Bachelor's degrees. The Metropolitan Nicolae Bălan of Transylvania, the founder of the "Andreiana" Theological Academy of Sibiu militated through numerous statements and draft bills to obtain the recognition of the university level of these theological schools from Transylvania. His effort was crowned with success only in 1942, but solely the "Andreiana" Academy of Sibiu achieved this recognition. His approach was reffering to all the Theological Academies of Transylvania, including the one from Arad reactivated as Theological Faculty within "Aurel Vlaicu" University of Arad in 1991, celebrating now its 25-year jubilee. Through this paper, we bring gratitude to the Metropolitan Nicolae Bălan who militated for the recognition of the university level of the Academies of Transylvanian, institutions of high culture and theological spirituality.
Editura Universităţii "Aurel Vlaicu", 2023 ISBN 978-973-752-936-7, 2023
In the spiritual paedagogy of the Church, wherein discernment, sympathy, and admonishment are ap... more In the spiritual paedagogy of the Church, wherein discernment, sympathy, and admonishment are applied in equal measure, shame, guilt and remorse are dealt with holistically in an effort to ascertain the intentions of perpetrators. Intention here holds a preeminent place and is something broader than what common criminal science calls “the subjective elements of the offence”. The Church’s jurisprudence adresses the extent of the perpetrator’s personal responsibility, as is displayed by his weak resistances to temptation. This last-ditch victory, attributed to the saving action of divine grace, remains unpunished, as
a sign of respect for the divine will manifested in it. In this way, the individual which narrowly decided to commit the crime and narrowly, yet decisively, escapes temptation retains a measure of his/her own contrition, and through gratitude to God, he/she is prevented from being subjected to temptation in the future. As is becoming evident, the legal spirit of the Sacred Canons, even in borderline situations depicting the triumph or defeat of human self-authority, does not in any way relativise the contours of shame, guilt and remorse. This doesn’t hold solely because of the Christological model featuring an accountability to the
Father based on freedom and devotion; it is also due to the twofold soteriological doctrine comprising God’s special providence, on one hand, and real human participation in divine grace, on the other. If
shame, guilt and remorse lose the clear contours dictated by the Christological model, the scales will tip one-sidedly towards the objective version of the unjust act. The notion of intent, which relates to the enti-
rety of man’s inner world, is expressed in a roundabout manner in the canonical texts, most aptly in the formulation of the measure of awareness, which is not is not limited to the question of knowledge or ignorance of the law, but includes the three subjective elements of moral consciousness: shame, guilt and remorse.
NKUA , 2022
The evolution of the dialectic between legal science and academic theology since the foundation ... more The evolution of the dialectic between legal science and academic theology since the foundation of the University of Athens and the contemporary questions in the field of true justice
The Undermined Contribution of Gregory the Theologian to Canon Law
Philotheos
A short presentation of the Regulation the Office for Pilgrimage of the Holy Synod of the Church ... more A short presentation of the Regulation the Office for Pilgrimage of the Holy Synod of the Church of Greece
Article , 2020
Restrictions on exercising worship can be applied for the protection of hunan life and health du... more Restrictions on exercising worship can be applied for the protection of hunan life and health during pandemic crisis by the power of the 88th Canon of the Penthekti Ecumenical Synods (In Trullo, 691).The Holy Canon introduces a general principle within the postitive law of the Church. It is described as the principle of apatheia:
"And we are taught that the Sabbath was made for man: wherefore also the safety and comfort of man are by all means to be placed first.".
Theologia (Athens), 2019
Theologia (Athens) Vol. 90.1 January-March 2019
The reformist movement of Protestantism is ba... more Theologia (Athens) Vol. 90.1 January-March 2019
The reformist movement of Protestantism is based on the general principle of constant movement, of a constant renewal and revision of life and thought. Reformers did not seek the "spirit of the law", but discovered the "law of the Spirit" in the famed principle of sola scriptura that spawned consecutively the principle of freedom regarding faith and its revision, the principle of shared territoriality and the doctrine of a Constantly Reformed Church (ecclesia semper reformanda). This doctrine could be schematically visualized as an abstract art painting, featuring disjointed shapes placed on a common ground. Such a fragmented arrangement renders impossible the endorsement of any long-standing interconnection of its distinct parts, whether such an interconnection is based on a sacramental, doctrinal or canonical (administrative) unity. These unconnected shapes cannot form a single artwork, unless they are in one frame. In view of the near-bottomless list of Protestant churches, it is quite evident that Protestantism, as a distinctive phenomenon, could not be defined outside the context of a primal general principle, which is none other than the legitimacy of doctrinal revision. In the absence of a canonical system preventing the crossing of doctrinal boundaries, limits are naturally abolished. Canonical nihilism has thus fostered the understanding of revelatory experience as a phenomenon and not as fact; in turn, this tendency has caused the fragmentation of the Christological doctrine as well as of all ecclesiological Truth. The legalism of Protestantism is based on its conventional nature. Just as the text of the Law consists of constructed propositions requiring not truth assessment but only compliance for as long it remains in force, so does the propositional content of the various Confessions cease to be measured against the backdrop of the undivided Church and serves the role of maintaining a conventional framework of common agreement. For the doctrinal pluralism of Protestantism to be understood, there is no better example than the principle of Comprehensiveness, as intended and applied by the Anglican Church. It is through this principle of Comprehensiveness that the deadlock of doctrinal differences is overcome, thanks to the decline of the principle of local juridical catholicity, whether in a territorial sense, as was meant by first millennium Christianity, or in an ideal form, as was understood by early Protestantism. A striking aspect of the system of Comprehensiveness is the allusion to minority opinion as permissible and acceptable. In 1993, the issue of Protestantism’s dogmatic pluralism takes on a new turn, following Hick's proposal for a "religiously more realistic" reading of the Christian doctrine. This so-called "Copernican" School of Theology nullifies confessional divisions along with any common Christian bedrock. Hick's proposal intends to overcome the obstacle created by the canonical principle of Comprehensiveness, which sets ecclesiological limits to doctrinal pluralism, through the implementation of a Gordian Knot-like solution to the problem. In contrast to the theory of Comprehensiveness Hick’s pluralist Christology, like many similar other cases, cancels the notion of doctrinal broadness perceived as a legitimate "synergy" of different doctrines. In effect, this theory abolishes the concept of universal truth. Not only does it simply accept minority opinion, but it abolishes all dialectical interplay between majority and minority, between a rule and an exception; where Canon Law is concerned, moreover, Hick’s Christology completely destroys the legitimate authority of the holy tradition. In its early steps, Protestantism drew its missionary strength from the teaching of absolute predestination, i.e. from the faith in a society of divinely "saved" elects. The case today is quite the opposite. J. I. Packer is concerned about how the nation-centered Anglican Church can attain an ecumenical appeal, and so resorts to calling it “the Church of your choice” in his effort to attract converts in North America. The theory of Comprehensiveness has made it impossible to attract people to the Christian faith through the invocation of Truth. The faithful meets his/her private Messiah in the Church of his/her choice, having first become themselves the Messiah of the Church, which s/he chooses among so many others, thereby giving it, through the increased presence of other believers, a prolonged canonical existence in history.
The constitutional limits of the legal revision of the status of the Church of Greece is an answ... more The constitutional limits of the legal revision of the status of the Church of Greece is an answer which erases more questions. Critical interpretation of Articles 3 and 13 of the Constitution of Greece. Observations on the contemporary legal mindset on fundamental principles of Democracy.
Minutes Theological Symposium for the 180 years of theological studies at the National and Kapodistrian University, 9-11 May 2017), Athens 2018. , 2018
Abstract: Presentation of the Canonical Research at the University of Athens not only from the a... more Abstract: Presentation of the Canonical Research at the University of Athens not only from the aspect of its reflections and impact on the critical assesment of contemporary social, political and legislatory challenges, but also the actual involvement of its scholars in the social dialogue on controversial issues, standing on the side of the Church.
Minutes Theological Symposium for the 180 years of theological studies at the National and Kapodistrian University, 9-11 May 2017), Athens 2018.
Gregory's of Nyssa Letter to Litoion is a canonical opinion letter, adressed to the Bishop of the... more Gregory's of Nyssa Letter to Litoion is a canonical opinion letter, adressed to the Bishop of the neighbour Diocese of Melitini, which includes rules of law, the catholic value of which was recoginsed later by the Ecumenical Synod in Trullo (691). By the time it was constituted the Letter was not binding for the Church of Melitini before its validation from its Biusop Litoios. The Letter belongs to the category of synodical corresponence of the early years of the Church. Gregory is an elder ordination comparing to Litoios, and more probably his spiritual father. However Melitini is a senior (elder) Diocese comparing to Nyssa. This is why Gregory asks Litoion not to despise the "ξενίον" (outlander). From the Letter we can derive the general principle that in Orthodox Canon Law, although the value of a substantially authentic local church rule of law is catholic, its binding power in a different local Church depends on its typical validation from that Church.
A theoretical approach of the crime of proselytism in Greek schools. Comments and suggestions on... more A theoretical approach of the crime of proselytism in Greek schools. Comments and suggestions on the legal treatment of the crime in Greece.
The first presentation of the Agreement in the Greek literature
The Synaxis of the Primates to the Holy and Great Synod which took place in Chambesy (January 201... more The Synaxis of the Primates to the Holy and Great Synod which took place in Chambesy (January 2016) signed a Proposal to Holy and Great Synod of the Orthodox Churches on the topic of Marriage Impediments, especially in the Inter-Christian marriages. The canonical approach of the Proposal reveals that the Proposal is in full alignment with the Orthodox Canonical Tradition, especially on the matter of Oikonomia.
A paradigm of the orthodox concept of biblical hermeneutics and the interpretative interaction ... more A paradigm of the orthodox concept of biblical hermeneutics and the interpretative interaction between the Holy Scriptures and the rest Holy Tradition. The article proves the tight interrelation among Patristic exegesis on the Bible and Its authentic interpretation by the Ecumenical Synods. Penthekti makes a choice among the abundant patristic comments on Mat 26:29 by using a specific quote of Saint John Chrysostom, in order to proceed with a biblical justification of a canonical Decision.
Kanon XXIII (2014) [Particular Law], 2014
Philotheos 14 (2014) 102-116 [University of Belgrade] , 2014
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Papers by Eirini Christinaki
a sign of respect for the divine will manifested in it. In this way, the individual which narrowly decided to commit the crime and narrowly, yet decisively, escapes temptation retains a measure of his/her own contrition, and through gratitude to God, he/she is prevented from being subjected to temptation in the future. As is becoming evident, the legal spirit of the Sacred Canons, even in borderline situations depicting the triumph or defeat of human self-authority, does not in any way relativise the contours of shame, guilt and remorse. This doesn’t hold solely because of the Christological model featuring an accountability to the
Father based on freedom and devotion; it is also due to the twofold soteriological doctrine comprising God’s special providence, on one hand, and real human participation in divine grace, on the other. If
shame, guilt and remorse lose the clear contours dictated by the Christological model, the scales will tip one-sidedly towards the objective version of the unjust act. The notion of intent, which relates to the enti-
rety of man’s inner world, is expressed in a roundabout manner in the canonical texts, most aptly in the formulation of the measure of awareness, which is not is not limited to the question of knowledge or ignorance of the law, but includes the three subjective elements of moral consciousness: shame, guilt and remorse.
"And we are taught that the Sabbath was made for man: wherefore also the safety and comfort of man are by all means to be placed first.".
The reformist movement of Protestantism is based on the general principle of constant movement, of a constant renewal and revision of life and thought. Reformers did not seek the "spirit of the law", but discovered the "law of the Spirit" in the famed principle of sola scriptura that spawned consecutively the principle of freedom regarding faith and its revision, the principle of shared territoriality and the doctrine of a Constantly Reformed Church (ecclesia semper reformanda). This doctrine could be schematically visualized as an abstract art painting, featuring disjointed shapes placed on a common ground. Such a fragmented arrangement renders impossible the endorsement of any long-standing interconnection of its distinct parts, whether such an interconnection is based on a sacramental, doctrinal or canonical (administrative) unity. These unconnected shapes cannot form a single artwork, unless they are in one frame. In view of the near-bottomless list of Protestant churches, it is quite evident that Protestantism, as a distinctive phenomenon, could not be defined outside the context of a primal general principle, which is none other than the legitimacy of doctrinal revision. In the absence of a canonical system preventing the crossing of doctrinal boundaries, limits are naturally abolished. Canonical nihilism has thus fostered the understanding of revelatory experience as a phenomenon and not as fact; in turn, this tendency has caused the fragmentation of the Christological doctrine as well as of all ecclesiological Truth. The legalism of Protestantism is based on its conventional nature. Just as the text of the Law consists of constructed propositions requiring not truth assessment but only compliance for as long it remains in force, so does the propositional content of the various Confessions cease to be measured against the backdrop of the undivided Church and serves the role of maintaining a conventional framework of common agreement. For the doctrinal pluralism of Protestantism to be understood, there is no better example than the principle of Comprehensiveness, as intended and applied by the Anglican Church. It is through this principle of Comprehensiveness that the deadlock of doctrinal differences is overcome, thanks to the decline of the principle of local juridical catholicity, whether in a territorial sense, as was meant by first millennium Christianity, or in an ideal form, as was understood by early Protestantism. A striking aspect of the system of Comprehensiveness is the allusion to minority opinion as permissible and acceptable. In 1993, the issue of Protestantism’s dogmatic pluralism takes on a new turn, following Hick's proposal for a "religiously more realistic" reading of the Christian doctrine. This so-called "Copernican" School of Theology nullifies confessional divisions along with any common Christian bedrock. Hick's proposal intends to overcome the obstacle created by the canonical principle of Comprehensiveness, which sets ecclesiological limits to doctrinal pluralism, through the implementation of a Gordian Knot-like solution to the problem. In contrast to the theory of Comprehensiveness Hick’s pluralist Christology, like many similar other cases, cancels the notion of doctrinal broadness perceived as a legitimate "synergy" of different doctrines. In effect, this theory abolishes the concept of universal truth. Not only does it simply accept minority opinion, but it abolishes all dialectical interplay between majority and minority, between a rule and an exception; where Canon Law is concerned, moreover, Hick’s Christology completely destroys the legitimate authority of the holy tradition. In its early steps, Protestantism drew its missionary strength from the teaching of absolute predestination, i.e. from the faith in a society of divinely "saved" elects. The case today is quite the opposite. J. I. Packer is concerned about how the nation-centered Anglican Church can attain an ecumenical appeal, and so resorts to calling it “the Church of your choice” in his effort to attract converts in North America. The theory of Comprehensiveness has made it impossible to attract people to the Christian faith through the invocation of Truth. The faithful meets his/her private Messiah in the Church of his/her choice, having first become themselves the Messiah of the Church, which s/he chooses among so many others, thereby giving it, through the increased presence of other believers, a prolonged canonical existence in history.
Minutes Theological Symposium for the 180 years of theological studies at the National and Kapodistrian University, 9-11 May 2017), Athens 2018.
a sign of respect for the divine will manifested in it. In this way, the individual which narrowly decided to commit the crime and narrowly, yet decisively, escapes temptation retains a measure of his/her own contrition, and through gratitude to God, he/she is prevented from being subjected to temptation in the future. As is becoming evident, the legal spirit of the Sacred Canons, even in borderline situations depicting the triumph or defeat of human self-authority, does not in any way relativise the contours of shame, guilt and remorse. This doesn’t hold solely because of the Christological model featuring an accountability to the
Father based on freedom and devotion; it is also due to the twofold soteriological doctrine comprising God’s special providence, on one hand, and real human participation in divine grace, on the other. If
shame, guilt and remorse lose the clear contours dictated by the Christological model, the scales will tip one-sidedly towards the objective version of the unjust act. The notion of intent, which relates to the enti-
rety of man’s inner world, is expressed in a roundabout manner in the canonical texts, most aptly in the formulation of the measure of awareness, which is not is not limited to the question of knowledge or ignorance of the law, but includes the three subjective elements of moral consciousness: shame, guilt and remorse.
"And we are taught that the Sabbath was made for man: wherefore also the safety and comfort of man are by all means to be placed first.".
The reformist movement of Protestantism is based on the general principle of constant movement, of a constant renewal and revision of life and thought. Reformers did not seek the "spirit of the law", but discovered the "law of the Spirit" in the famed principle of sola scriptura that spawned consecutively the principle of freedom regarding faith and its revision, the principle of shared territoriality and the doctrine of a Constantly Reformed Church (ecclesia semper reformanda). This doctrine could be schematically visualized as an abstract art painting, featuring disjointed shapes placed on a common ground. Such a fragmented arrangement renders impossible the endorsement of any long-standing interconnection of its distinct parts, whether such an interconnection is based on a sacramental, doctrinal or canonical (administrative) unity. These unconnected shapes cannot form a single artwork, unless they are in one frame. In view of the near-bottomless list of Protestant churches, it is quite evident that Protestantism, as a distinctive phenomenon, could not be defined outside the context of a primal general principle, which is none other than the legitimacy of doctrinal revision. In the absence of a canonical system preventing the crossing of doctrinal boundaries, limits are naturally abolished. Canonical nihilism has thus fostered the understanding of revelatory experience as a phenomenon and not as fact; in turn, this tendency has caused the fragmentation of the Christological doctrine as well as of all ecclesiological Truth. The legalism of Protestantism is based on its conventional nature. Just as the text of the Law consists of constructed propositions requiring not truth assessment but only compliance for as long it remains in force, so does the propositional content of the various Confessions cease to be measured against the backdrop of the undivided Church and serves the role of maintaining a conventional framework of common agreement. For the doctrinal pluralism of Protestantism to be understood, there is no better example than the principle of Comprehensiveness, as intended and applied by the Anglican Church. It is through this principle of Comprehensiveness that the deadlock of doctrinal differences is overcome, thanks to the decline of the principle of local juridical catholicity, whether in a territorial sense, as was meant by first millennium Christianity, or in an ideal form, as was understood by early Protestantism. A striking aspect of the system of Comprehensiveness is the allusion to minority opinion as permissible and acceptable. In 1993, the issue of Protestantism’s dogmatic pluralism takes on a new turn, following Hick's proposal for a "religiously more realistic" reading of the Christian doctrine. This so-called "Copernican" School of Theology nullifies confessional divisions along with any common Christian bedrock. Hick's proposal intends to overcome the obstacle created by the canonical principle of Comprehensiveness, which sets ecclesiological limits to doctrinal pluralism, through the implementation of a Gordian Knot-like solution to the problem. In contrast to the theory of Comprehensiveness Hick’s pluralist Christology, like many similar other cases, cancels the notion of doctrinal broadness perceived as a legitimate "synergy" of different doctrines. In effect, this theory abolishes the concept of universal truth. Not only does it simply accept minority opinion, but it abolishes all dialectical interplay between majority and minority, between a rule and an exception; where Canon Law is concerned, moreover, Hick’s Christology completely destroys the legitimate authority of the holy tradition. In its early steps, Protestantism drew its missionary strength from the teaching of absolute predestination, i.e. from the faith in a society of divinely "saved" elects. The case today is quite the opposite. J. I. Packer is concerned about how the nation-centered Anglican Church can attain an ecumenical appeal, and so resorts to calling it “the Church of your choice” in his effort to attract converts in North America. The theory of Comprehensiveness has made it impossible to attract people to the Christian faith through the invocation of Truth. The faithful meets his/her private Messiah in the Church of his/her choice, having first become themselves the Messiah of the Church, which s/he chooses among so many others, thereby giving it, through the increased presence of other believers, a prolonged canonical existence in history.
Minutes Theological Symposium for the 180 years of theological studies at the National and Kapodistrian University, 9-11 May 2017), Athens 2018.
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Απόσπασμα: Υπό την ενδοθεωρητική οπτική της κανονικής επιστήμης, η νομοτεχνική μέθοδος της Αγίας και Μεγάλης Συνόδου της Κρήτης ικανοποιεί το αίτημα της καλής νομοθέτησης, όσον αφορά την ορθολογική δικαιοπαραγωγική μέθοδο, την ασφάλεια δικαίου και την αρχή της διαφάνειας κατά την προπαρασκευή και την ψήφιση των κανόνων δικαίου. Όσον αφορά την εφαρμογή του νομοθετικού έργου που παρήγαγε η Σύνοδος, το ερώτημα της καλής νομοθετήσεως απαντάται θετικά ως προς την διασφάλιση ενός κανονικού πλαισίου ρυθμιστικής και δικαιοδοτικής ελευθερίας των κατά τόπον Ορθοδόξων Εκκλησιών. Η ελευθερία αυτή είναι νομοτεχνικώς επιβεβλημένη προ της τελειωτικής απόφανσης της εκκλησιαστικής συνείδησης επί της καθολικής αξίας και δεσμευτικότητας των Αποφάσεων της Συνόδου. Ι. Η νομοτεχνική διάσταση του ονοματισμού της Συνόδου Κατά την πατερική διδασκαλία τα πράγματα προηγούνται των ονομάτων τους. Ο Μ. Αθανάσιος ρητά διδάσκει ότι «οὐ γὰρ αἱ λέξεις τὴν φύσιν παραιροῦνται (δηλαδὴ ἐπηρεάζουν, προσελκύουν), ἀλλὰ μᾶλλον ἡ φύσις τὰς λέξεις πρὸς ἑαυτὴν ἕλκουσα μεταβάλλει. Καὶ γὰρ οὐ πρότεραι τῶν οὐσιῶν αἱ λέξεις, ἀλλ᾽ αἱ οὐσίαι πρῶται, καὶ δεύτεραι τούτων αἱ λέξεις» 1. Ο Μ. Βασίλειος προσθέτει: «οὐ γὰρ τοῖς ὀνόμασιν 1. Ἀθανάσιος Ἀλεξανδρείας, Κατὰ Ἀρειανῶν Β´, 3, 2, ed. K. Metzler-K. Savvidis, Athanasius Werke, Band I. Die dogmatischen Schriften, Erster Teil, 2. Lieferung, De