Acolo e un rezumat al vietii sfantului, nu contine partea cu reformarea Bisericii Franciei, o actiune care a durat doar 2-3 ani, cand au fost cele doua sinoade.

Tocmai, că spunea că unirea nu este posibilă, având în vedere diferenţele de doctrină; dar că e posibilă şi necesară unitatea.

Chiar mi se pare că are o poziţie echilibrată, respingând extremele şi de o parte, şi de cealaltă. Adică nu e nici pentru mişcarea ecumenică, pe care o critică, nici pentru radicalismul ortodoxist.

Nu ştiu cât e de legionar, adică nu ştiu în ce măsură susţine ideile celor de atunci, dar are admiraţii pentru unele personalităţi care au fost ori au simpatizat cu legionarismul. Şi mie îmi place părintele Arsenie Papacioc, dar nu şi legionarismul.

În orice caz, Răzvan Codrescu a fost o bună vreme director la editura Anastasia a lui Sorin Dumitrescu, care în anii '90 a publicat mult din teologii şcolii de la Saint Serge şi ai diasporei ruse în general, şi nu cred că asta nu şi-a pus amprenta asupra gândirii lui.

Eu dau citate doar cand e nevoie sa argumentez din invatatura de credinta. De aceea, de obicei citez din catehism sau un sfant.

Şi apropo de Anastasia, că lucrurile se leagă: Autorii pe care-i publica Sorin Dumitrescu erau dintre cei recomandaţi de părintele Galeriu şi părintele Stăniloae, care făceau referire la Lossky, Berdiaev, Evdokimov, Bulgakov, Schmemann, Uspensky, Florovsky ş.a.
Deci n-ai cum să-l scoţi pe părintele Stăniloae din compania în care se simţea bine, a teologilor neopatristici.

De ce, ce ai cu noi? Nu vrei sa traiasca legiunea si capitanul? :2:

esti culmea, practic nu-mi vine sa cred cat esti de incrancenat sa ai dreptate si tu chiar crezi ca ai dreptate! :)

ba scrie exact ca si in celelalt link, dar nu e vorba despre francia de la vest, fosta galie si actuala franta, ci asa cum iti spun de atata vreme, de francia de la est de rin, aia e biserica reformata de sfant, DUPA crestinarile fortate.

"The support of the Frankish mayors of the palace (maior domos), and later the early Pippinid and Carolingian rulers, was essential for Boniface's work. Boniface had been under the protection of Charles Martel from 723 on. The Christian Frankish leaders desired to defeat their rival power, the non-Christian Saxons, and to incorporate the Saxon lands into their own growing empire. Boniface's campaign of destruction of indigenous Germanic pagan sites may have benefited the Franks in their campaign against the Saxons.

In 732, Boniface traveled again to Rome to report, and Pope Gregory III conferred upon him the pallium as archbishop with jurisdiction over Germany. Boniface again set out for what is now Germany, baptized thousands, and used his authority to resolve the problems of many other Christians who had fallen out of contact with the regular hierarchy of the Roman Catholic Church. During his third visit to Rome in 737–38, he was made papal legate for Germany.

After Boniface's third trip to Rome, Charles Martel erected four dioceses in Bavaria (Salzburg, Regensburg, Freising, and Passau) and gave them to Boniface as archbishop and metropolitan over all Germany east of the Rhine. In 745, he was granted Mainz as metropolitan see. In 742, one of his disciples, Sturm (also known as Sturmi, or Sturmius), founded the abbey of Fulda not far from Boniface's earlier missionary outpost at Fritzlar. Although Sturm was the founding abbot of Fulda, Boniface was very involved in the foundation. The initial grant for the abbey was signed by Carloman, the son of Charles Martel, and a supporter of Boniface's reform efforts in the Frankish church. The saint himself explained to his old friend, Daniel of Winchester, that without the protection of Charles Martel he could "neither administer his church, defend his clergy, nor prevent idolatry."

According to German historian Gunther Wolf, the high point of Boniface's career was the Concilium Germanicum, organized by Carloman in an unknown location in April 743. Although Boniface was not able to safeguard the church from property seizures by the local nobility, he did achieve one goal, the adoption of stricter guidelines for the Frankish clergy,[22] which often hailed directly from the nobility. After Carloman's resignation in 747 he maintained a sometimes turbulent relationship with the king of the Franks, Pepin; the claim that he would have crowned Pepin at Soissons in 751 is now generally discredited.[23]

Boniface balanced this support and attempted to maintain some independence, however, by attaining the support of the papacy and of the Agilolfing rulers of Bavaria. In Frankish, Hessian, and Thuringian territory, he established the dioceses of Würzburg, and Erfurt. By appointing his own followers as bishops, he was able to retain some independence from the Carolingians, who most likely were content to give him leeway as long as Christianity was imposed on the Saxons and other Germanic tribes."

Asa cum am citit, Razvan Codrescu respinge doar contopirea cultelor intr-o dogma comuna, care modifica si dogma ortodoxa. In schimb sustine unirea (cel putin cu catolicii) in diversitate, adica fieacre sa-si pastreze dogma, dar sa nu o schimbe nici pe a celuilalt. Adica sa ne unim cu catolicii, noi cu dogma noastra si ei raman cu dogma lor, inclusiv ereziile. Ceea ce e complet gresit, niciun preot sau ierarh ortodox nu sustine asa ceva. Din cauza aceasta era criticat de unele site-uri si a scris acel articol din primul link.

Ultima variantă este cea mai potrivită. :)

Care link, acesta?: http://www.cuvantul-ortodox.ro/parin...singur-cuvant/

Asta nu e posibil, pentru că dacă nu mărturiseşti acelaşi Crez nu poţi avea unitate de credinţă. Iese o babilonie. Dar nu cred că susţine asta.