The End of Catholicity II & III

For those of you following, here are the last two iterations. Please (and I mean please) comment. I am severely straightened by house guests and plumbing problems from doing I would like to the blogs today.

Here’s End of Catholicity II.

And here’s III: The End of Catholicity III, or Calvin Uncatholicized, or Life without St. Ignatius of Antioch

The End of Catholicity I

{I have posted two items on my blog (this one is here), and post them also here. You can respond at either place. While a lot of traffic has been generated, no one seems up to saying anything.}

This post is in part a response to something posted by my long-ago acquaintance, Peter Leithart. I have already written at much greater length on this topic over at Energetic Procession, and I would encourage you to read that as well.

I have a a number of acquaintances, Roman Catholics, who seek to minimize the distinctions between themselves and we Orthodox. On some issues I will admit there is not a lot that separates us, but our distinctive stances come down to a matter of emphasis. On other issues, there is still much to hammer out, and I am always glad when opportunities arise that afford verbose debate with those Catholics who are my good friends. I am not interested in mealy-mouthed Catholic apologists: Give me Bill Tighe, Mark Kelly, and Michael Liccione any day over those who wish to treat doctrine as an ancillary, or even tertiary aspect of the Christian life.

Microscopic Faith

Early last week I was at my university when a colleague asked me to meet him to talk about several items. So, we walked around our campus, a rather attractive place which is often a draw for students, discussing various matters. He asked me, in the course of our wide-ranging conversation, whether I believed the bread and wine of the Eucharist was the body and blood of Christ. “Of course I do,” I replied, “I’m Orthodox.” He knew this. Then he asked me a rather odd question: “You do know that if you put that wine under a microscope that it’s just wine?” [You can read more here, or jump to content below.]

Sproul the Nestorian

My dear father confessor, Fr. Thomas Edwards, whenever asked what his favorite feast is, will always respond that it is the one we are celebrating that day. Each feast renews in us the reality of that feast. And so when we enter into Pascha we enter anew into our Lord’s resurrection. And just as all feasts are animated by this Feast of feasts, so the vivifying effects of Christ our God’s passion comes to as again through the intermediaries of the other, lesser feasts. Fr. Tom loved to tell on Theophany about the feast as it was celebrated in a Yogoslav concentration camp by the then Fr. Vladimir (later Bishop Basil) Rodzianko. On that day the prisoners marched in a circles, and Fr. Vladimir stood in the middle of the circles, praying the service for the blessing of waters, even though the only water they had was that of the mud in their boots, and the snow falling from the sky. But Fr. Vladimir could proclaim: “This day this snow has become for you the waters of Jordan.” Thus, by the power of the Spirit the grace of the Jordan came to those even in the midst of the tyrant’s prison. Another dear friend, Cyril Quatrone, told me that whenever he read the story of a martyr, that martyr’s passion, he would always pray for this martyr, since God, who dwells in eternity, can take his feeble prayers and use it to strengthen that martyr, e.g., St. Ignatius of Antioch, at the hour of his trial, even though his trial is long past. (More here.)

Nietzschean Conversion

In the second post of this blog I pointed out St. Paul’s extended treatment of the relationship of the two testaments, and the preeminence of Christ as the prism for understanding Moses and the Old Testament. The post also noted St. Paul’s use of the Greek word metamorphosis, and the tacit but clear comparison of the Glory of the Incarnate Christ on Tabor with the reflected glory of the divine residue in the face of Moses. We are being, St. Paul says metamorphosized into the glory of Christ. As this is an ongoing process, we most often think of this in terms of conversion, the continual reorienting of our lives toward God. We see this in St. Augustine’s Confessions: our wayward rhetor spends the whole book trying to turn from God, while God and St. Monica are trying to get him to turn from himself and to God. Convertio involves a conscious determination on our part, a realization of the power of God working in us. This post is not about the Christian doctrine of conversion per se, but about its persistence even in that most ardent and influential of atheists, Friedrich Nietzsche here

At Fr. Andrew Damick’s blog

I promise, I am not going to fill this blog with cross posts, but Fr. Andrew Damick (quite the polemical provocateur) has a very good post on Calvinists and the Eucharist.

Roads from Emmaus

Some passing thoughts on imputed righteousness

OK all, give me your thoughts and critiques. What can be said better and how.

Ever in your debt: Cyril

Read all about it!

A new Blog

Dear Gentles,

I have a new blog. A good bit, but hardly all, will be common ground with EP. A lot will be on the intersection of economics, culture, and paideia with Orthodox thought.

You can see it all here: Lux Christi

I pray all of you are having a blessed Lent.

Cyril

St. Maximus on the Infinity of Man

This is from the Myriobiblos Website. http://www.myriobiblos.gr/texts/english/christou_maxim.html

Maximos Confessor on the Infinity Of Man, by Panayiotis ChristouFrom: Felix Heinzer – Christoph Scönborn (ed.), Actes du Symposium sur Maxime le Confeseur(Fribourg, 2-5 september 1980), Éditions Universitaires, Fribourg Suisse, 1982.Ι have chosen my subject for this conference, stimulated by my studies οn the writings of Gregory Ρalamas, which I have edited with the help of a group of my students in Thessaloniki. Palamas in his attempt to emphasize difference between knowledge of a thing and participation in it, pretended in one of his treatises that those who praise Gοd through knowledge of his uncreated energies are merely pious, while those who participated in them become without beginning and without end by grace άναρχοι and ατελεύτητοι.

Am I a Pelagian, a recovering Calvinist, or just too much into Origen?

Both Maximus the Confessor and John Damascene deny the distinction of communicable and incommunicable attributes in the Divine Nature. As this is the case, when the Logos assumed our nature so that we might assume His, he was making possible a life within the Trinity for we creatures, but one for which we were created. For St. Maximus, we partake even in God’s immortality.