References analysis of the Wikipedia article "John Romanides" in the English version

books.google.com (Global: 3^rd place; English: 3^rd place)

Rose, Seraphim (1997). The Place of Blessed Augustine in the Orthodox Church. Saint Herman of Alaska Brotherhood. ISBN 978-0-938635-12-3.

Thinking Through Faith: New Perspectives from Orthodox Christian Scholars page 195 By Aristotle Papanikolaou, Elizabeth H. Prodromou [3]

Regarding specific conditions of after-life existence and eschatology, Orthodox thinkers are generally reticent; yet two basic shared teachings can be singled out. First, they widely hold that immediately following a human being's physical death, his or her surviving spiritual dimension experiences a foretaste of either heaven or hell. (Those theological symbols, heaven and hell, are not crudely understood as spatial destinations but rather refer to the experience of God's presence according to two different modes.) Thinking Through Faith: New Perspectives from Orthodox Christian Scholars page 195 By Aristotle Papanikolaou, Elizabeth H. Prodromou [4]

Archimandrite Sophrony (Sakharov) speaks of "the hell of separation from God" (Archimandrite Sophrony, The Monk of Mount Athos: Staretz Silouan, 1866-1938 (St Vladimir's Seminary Press 2001 ISBN 0-913836-15-X), p. 32).

"Hell is nothing else but separation of man from God, his autonomy excluding him from the place where God is present" (In the World, of the Church: A Paul Evdokimov Reader (St Vladimir's Seminary Press 2001 ISBN 0-88141-215-5), p. 32).

"Hell is none other than the state of separation from God, a condition into which humanity was plunged for having preferred the creature to the Creator. It is the human creature, therefore, and not God, who engenders hell. Created free for the sake of love, man possesses the incredible power to reject this love, to say 'no' to God. By refusing communion with God, he becomes a predator, condemning himself to a spiritual death (hell) more dreadful than the physical death that derives from it" (Michel Quenot, The Resurrection and the Icon (St. Vladimir's Seminary Press 1997 ISBN 0-88141-149-3), p. 85).

Archimandrite Sophrony, The Monk of Mount Athos: Staretz Silouan, 1866-1938 (St Vladimir's Seminary Press 2001 ISBN 0-913836-15-X), p. 32.

In the World, of the Church: A Paul Evdokimov Reader (St Vladimir's Seminary Press 2001 ISBN 0-88141-215-5), p. 32

Michel Quenot, The Resurrection and the Icon (St. Vladimir's Seminary Press 1997 ISBN 0-88141-149-3), p. 85).

The mystical theology of the Eastern Church By Vladimir Lossky pgs 237-238 [5]

goarch.org (Global: 9,795^th place; English: 7,150^th place)

Augustine himself had not been personally attacked by the Hesychasts of the fourteenth century but Augustinian theology was condemned in the person of Barlaam, who caused the controversy. This resulted in the ultimate condemnation of western Augustinianism as presented to the East by the Calabrian monk, Barlaam, in the Councils of the fourteenth century. Saint Augustine in the Greek Orthodox Tradition by Rev. Dr. George C. Papademetriou "Saint Augustine in the Greek Orthodox Tradition — Greek Orthodox Archdiocese of America". Archived from the original on 2010-11-05. Retrieved 2010-09-24.

"Saint Augustine in the Greek Orthodox Tradition". www.goarch.org. Retrieved 2019-01-19.

Revelation for Palamas is directly experienced in the divine energies and is opposed to the conceptualization of revelation. The Augustinian view of revelation by created symbols and illumined vision is rejected. For Augustine, the vision of God is an intellectual experience. This is not acceptable to Palamas. The Palamite emphasis was that creatures, including humans and angles, cannot know or comprehend God's essence Romanides, Franks, Romans, Feudalism, p.67 "Saint Augustine in the Greek Orthodox Tradition — Greek Orthodox Archdiocese of America". Archived from the original on 2010-11-05. Retrieved 2010-09-24.

monachos.net (Global: low place; English: low place)

At the heart of Barlaam's teaching is the idea that God cannot truly be perceived by man; that God the Transcendent can never be wholly known by man, who is created and finite. "Monachos.net - Gregory Palamas: Knowledge, Prayer and Vision". Archived from the original on 2009-11-19. Retrieved 2009-07-28.

monachos.net, Gregory Palma Archived 2009-11-19 at the Wayback Machine

pelagia.org (Global: low place; English: low place)

Metropolitan Hierotheos (Vlachos) of Nafpaktos. "Orthodox spirituality". Akraifnio: Εκδόσεις Ιεράς Μονής Γενεθλίου της Θεοτόκου (Πελαγίας) (Greek for 'Publications of the Holy Monastery of the Nativity of the Virgin Mary (Pelagia))' [ el ]. Archived from the original on 7 October 2010. Retrieved 12 March 2019.

Metropolitan Hierotheos (Vlachos) of Nafpaktos. "Life after death". Akraifnio: Εκδόσεις Ιεράς Μονής Γενεθλίου της Θεοτόκου (Πελαγίας) (Greek for 'Publications of the Holy Monastery of the Nativity of the Virgin Mary (Pelagia))' [ el ]. Archived from the original on 1 February 2009. Retrieved 12 March 2019.

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Rōmanidēs, Iōannēs S. (1981). "Empirical Theology versus Speculative Theology, Part 3". Franks, Romans, Feudalism, and Doctrine: The Filioque. Holy Cross Orthodox Press. ISBN 978-0-916586-54-6.

Ρωμανίδης, Ιωάννης Σ. (5–9 February 1982). Ο Ιησούς Χριστός-η ζωή του κόσμου [Jesus Christ-The Life of the World] (in Greek). Translated by Κοντοστεργίου, Δεσποίνης Δ. The Romans: Ancient, Medieval and Modern. Archived from the original on 13 August 2018. Retrieved 14 March 2019. Original: Romanides, John S. (5–9 February 1982). "Jesus Christ-The Life of the World". The Romans: Ancient, Medieval and Modern. Archived from the original on 8 February 2019. Retrieved 14 March 2019.

Rōmanidēs, Iōannēs S. (1981). "Empirical Theology versus Speculative Theology, Part 2". Franks, Romans, Feudalism, and Doctrine: Empirical Theology versus Speculative Theology. Holy Cross Orthodox Press. ISBN 978-0-916586-54-6.

Romanides, John S. "Some underlying positions of this website reflecting the studies herein included". The Romans: Ancient, Medieval and Modern. Archived from the original on 19 November 2018. Retrieved 11 March 2019.

"While pointing this out, this writer has never raised the question about the sainthood of Augustine. He himself believed himself to be fully Orthodox and repeatedly asked to be corrected" [1]

This claim is made by Romanides in the title of his Augustine's Teachings Which Were Condemned as Those of Barlaam the Calabrian by the Ninth Ecumenical Council of 1351,

Romanides, John S. (23 May 1980). "Orthodox-heterodox dialogues and the World Council of Churches" (Lecture at St. Vladimir's Seminary). The Romans: Ancient, Medieval and Modern. Archived from the original on 27 March 2018. Retrieved 12 March 2019. Fifth Column Augustinians posing as Traditional Old Calendar Orthodox: [...] Posing as very super-conservative traditional Orthodox, Cyprian of Fili and Chrysostomos of Aetna have been quite busy trying to promote and defend Augustine's heresies among the Orthodox as one can readily see in their publications. What is of interest is the fact that both Latins and Protestants consider Augustine as the founding father of both the Latin and Protestant theologies. Therefore, what is said in this introduction about the cure of the sickness of religion applies equally to both Cyprian of Fili and Chrysostomos of Aetna and their attempt at penetrating traditional Orthodox countries with the sickness of religion.

The struggle between Hellenism and Frankism by George D. Metallinos

web.archive.org (Global: 1^st place; English: 1^st place)

Catechism of the Catholic Church, 405 Archived September 4, 2012, at the Wayback Machine

Chrysostomos of Etna (28 June 2007). "The Place of Blessed Augustine in the Orthodox Church" (Book review). WordPress. Archived from the original on 20 August 2010. Retrieved 12 March 2019. [Cf. "Blessed Augustine of Hippo: His Place in the Orthodox Church: A Corrective Compilation". Orthodox Christian Information Center. 28 June 2007. Archived from the original on 19 November 2018. Retrieved 12 March 2019 – via Orthodox Tradition.]

(St. Isaac of Syria, Mystic Treatises) The Orthodox Church of America website [2] Archived 2007-07-04 at the Wayback Machine

"Elizabeth H. Prodromou » International Relations » Boston University". Archived from the original on 2011-02-02. Retrieved 2010-12-28.

"The circumstances that rise before us, the problems we encounter, the relationships we form, the choices we make, all ultimately concern our eternal union with or separation from God" (Life Transfigured: A Journal of Orthodox Nuns, Vol. 24, No. 2, Summer 1991, pp.8-9, produced by The Orthodox Monastery of the Transfiguration, Ellwood City, Pa.).^[usurped]

"Life Transfigured: A Journal of Orthodox Nuns, Vol. 24, No. 2, Summer 1991, pp.8-9, produced by The Orthodox Monastery of the Transfiguration, Ellwood City, Pa". Archived from the original on 2016-03-03. Retrieved 2017-06-19.

monachos.net, Gregory Palma Archived 2009-11-19 at the Wayback Machine

"St. Nicholas Orthodox Church » Mysticism, Women and the Christian Orient". Stnicholaspdx.org. Archived from the original on July 28, 2011. Retrieved September 4, 2013.

"Theosis - The true purpose of human life" (PDF). Archived from the original (PDF) on 2009-12-29.

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John Romanides (English Wikipedia)

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