The contents of the studies are summarized below:

M. Mouzala: In Nicomachean Ethics I.6, Aristotle directs his criticism not only against the Platonic unhypothetical principle, the Platonic Form of the Good, but also against the notion of a universal Good. In this paper, is examined some of the most interesting aspects of his criticism of the Platonic Good and the universal Good in both the Nicomachean Ethics and the Eudemian Ethics. Αre also examined some crucial ontological and epistemological theses in relation to the Platonic Form of the Good as they are expressed by Proclus in his Commentary on Plato’s Republic and by Eustratius of Nicaea in his Commentary on Aristotle’s Nicomachean Ethics. In the Nicomachean Ethics, after a series of disputable ontological arguments, Aristotle’s criticism culminates in a strong ethical or rather practical and, at the same time, epistemological argument. This argument aims to show that we have to discover the dialectical stages between the ultimate End, i.e., the Good simpliciter or the absolute Good, and the relational goods until the last prakton agathon in which each praxis ends.

Th. Alexopoulos: Ιn the present study (based on patristic and other texts) an interpretive and clarifying approach is attempted at a doctrinal-theological level of a specific point in the announcement of the Announcement of the Community of the Holy Mount Athos (on the 30th of June 2017) which, as it is stated, gives the impression that it presents the positions of the so-called trinitarian ecclesiology. This ecclesiology based on triadology sees the canonical structures of the Church (mainly that of primacy) rooted in the relations among the persons of the Holy Trinity. The point in question refers to the following quotation from the Gospel of John 17,21: There is no other way of existence for the Triune Godhead and another way for the Church-Unity. That all of them may be one, Father, just as you are in me and I am in you. The study recommends especially for the interpretation of John 17, 21 specific interpretive analyses of leading Fathers of the Church and demonstrates that the patristic idea of ​​the Church as an Icon of the Holy Trinity is not to be understood as knowledge and communion (on behalf of man) of the nature and way of existence of the divine Persons, but as unity in common faith and the one head of the Church, Jesus Christ.

Fr. P.  O’ Grady: This is the first of four articles which epitomize the research findings of a doctoral thesis on the status of the Transfiguration of Christ in the writings of the eariest Latin authors. Are canvassed that literary deposit to complement an already existing thesis on the Transfiguration of Christ in the Greek-writing authors. This present article presents the results of a study on the exegesis of the Transfiguration from Tertullian and a selection of 4th century Latin writers, Hilary of Poitiers, Ambrose of Milan and Chromatius of Aquileia. From this exegesis, we can form an idea of the classical Orthodox Christian ecumenical vision which those authors presented from the evangelical theophany on Mount Thabor.

G. Panagopoulos: This study is an introductory outline of fundamental aspects of Orthodox soteriology and anthropology in critical comparison with the theological witness of Western Christianity (mainly Roman Catholicism and Lutheranism) in the light of the Neptic-hesychastic tradition of the Orthodox Church. Our attention is, thereby, focused on the long-disputed question regarding the relationship between faith and works (or, in an Orthodox-hesychastic vocabulary, “theoria” and “praxis”) in the mystery of justification and salvation in Christ. Nonetheless, in order to understand what is the real point at issue, our perspective is broadened to include the specific difference of the ecclesiastical perception of freedom, fall and redemption of human nature through the Cross of Christ from foreign theological or philosophical schemes. The aim is twofold: On the one hand, the articulation of an Orthodox doctrinal discourse on man and his redemption in Christ, deeply permeated by the Philocalic ethos of ascetical purification, illumination of the heart and glorification (deification) and, on the other hand, the critical refutation of the “modernist” attempt to replace the prophetic and apostolic witness to the mystery of man’s salvation in Christ with a “Christian” anthropology with a clearly free-thinking character.

Fr. Stylianos Chatzigrigogiou: Saint Nicholas Cabasilas in his work, “On the Life in Christ”, makes extensive use of psalm verses, which he quotes either verbatim or freely. In particular, he quotes verses from 36 Psalms – out of a total of 150 Psalms in the Psalter – which relate to the theology of the holy sacraments. The extensive use of the Psalms in his work indicates the close connection between Scripture and worship, which is found in the liturgical consideration of Scripture and the biblical dimension of Orthodox worship. The use of the Psalms also indicates the identity of experience among the Prophets, the Apostles and the Fathers of the Church. This experience is derived from the methexis in the uncreated glory of God, to which they are led through the worship of God. At the same time the unity of the two Testaments, the Old and the New, is also designated, since in both of them the same Triune God is revealed in creation and history.

N. Denaxas: It is clear that the question of religious freedom in relation to the tactics and practice of proselytism continues to occupy the wider academic debate. The research seems to focus on the limits that societies set over time, in the perspective of the consolidation of religious freedom in the field of human rights. Also important are the differences found between mission and proselytism, the role of secularization and the effect of postmodern deconstruction on the quality of religious reference, etc. With this intervention, an attempt will be made to approach the important value of religious traditions in the modern world, as well as to highlight the concerns surrounding the overall reflection in relation to the concept of religious freedom and conversion. It will be examined whether and to what extent the pretended confusion promoted by the modern “correctnesses” in the public-social space is connected or even responsible for the strengthening of an anti-religious fundamentalism.

M. Rantzou: The lifelong pedagogical apprenticeship according to Saint Justin Popovich focuses on the holistic development of man through his interaction with Christ. Orthodox Tradition promotes the idea of lifelong learning and personal development as a way of life, with Christ serving as the ideal model. Human, as he experiences his mortality and the challenges of the world, seeks solutions through science and philosophy, but ultimately remains a slave to death. Christ, through His Crucifixion and Resurrection, offers the unique solution for victory over death and immortality. The pedagogy of Christ guides human towards the complete transformation of himself, incorporating theanthropos (divine-human) values and virtues into his life. The Saints of the Church serve as models and examples, radiating the light of holiness and leading others to the truth. The theanthropini (divine-human) education constitutes a lifelong apprenticeship that highlights the value of faith and unity with Christ. Ultimately, Orthodox education leads human to completion and the embrace of the world, approaching salvation through the divine-human life.