DOCSLIB.ORG

385-402 Avramov.6

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
385-402 Avramov.6 Astra Salvensis, an VI, numãr 11, 2018 TRANS-ECCLESIAL EUCHARIST? AN EXPLORATION OF SOME CRITIQUES OF EUCHARISTIC ECCLESIOLOGY AND THE OUTLINING OF POTENTIA NEW PATHS Theodor Avramov ,,Saint Kliment Ohridski”, Sofia University, Bulgaria Abstract: Eucharistic ecclesiology has emerged during the 20th century as the ecclesiology of the Orthodox Church. Its roots can be traced back to the generation of Russian émigré theologians, but its current state has been mainly influenced by the work of Metropolitan John of Pergamon (Zizioulas). During the more than fifty years that have passed since his initial formulation of the idea, it has also managed to accumulate quite a number of supporters, as well as critics. In this text, I will not try only to systematize some of the critiques, but also to suggest that the key is not understanding the Church, but the Eucharist, while trying to avoid the objectification that the Sacrament of Sacraments has been subjected to. I do this while using the ecumenical work on ecclesiology and its reception by the Orthodox as a guideline. Keywords: Eucharistic ecclesiology, Zizioulas, monosacramentality, personhood, limits of the church. In the period of the Ecumenical Councils (4th-8th centuries) the main controversies concerned the nature of Jesus Christ, the Holy Spirit and the Trinity in general. Later in the period of perpetual fragmentation of Christians, almost the first half of the second millennium, the biggest problems revolved around the practical aspects of life in the churches and its influence on theology. One among the problems concerning the two big separations in the 11th and 16th centuries was the issue of the authority of the primates of the churches, both of Rome‟s pope and Constantinople‟s patriarch. This remains an issue until this day. During the 20th century, with the growth of the Ecumenical Movement, the desire for Christians to unite raised a fundamental question, that was not addressed systematically in the last two thousand years. How can Christians unite? Naturally, the answer must give both a practical and a theological justification. The crossroad between those two is ecclesiology. The emergence of ecclesiology as a separate field of theological inquiry is heavily influenced by ecumenical engagement: dialogues, and even more often opposition. For the Roman Catholic Church and the 385 Astra Salvensis, an VI, numãr 11, 2018 Eastern Orthodox Church Eucharistic ecclesiology became, and to some extent still is, preferred.1 First expounded by Nicolas Afanasiev 2 it grew to be widely accepted, after its refinement from some of the most influential theologians of the 20th century.3 It concretized the celebration of the Eucharist as the constitutive motion of a church. Developing alongside a liturgical renewal in almost all historic churches brought about a re- discovery of the identity of the churches and their members. Within the ecumenical engagement, out of which this has emerged, it has also led to a border between the churches which hold the Eucharist as central and constituting, and those who do not.4 In an age where more walls are being built than demolished the goal of this paper is to take a fresh look at the Church as constituted in the Eucharist, with an emphasis on the Eastern Orthodox view, especially the work of Metropolitan John (Zizioulas) of Pergamon (b. 1931) and the Orthodox response to the latest ecclesiological engagement of the WCC‟s Commission on Faith and Order, at the same time also addressing new critiques of Zizioulas‟ theology and finally taking a new look at the Eucharist and its implications for ecclesiology which could open new paths for encounter beyond, but leading towards the Table. Faith and Order’s Ecclesiological engagement The question of ecclesiology lies at the core of the ecumenical movement since its beginning, although not explicitly. At the first World Conference on Faith and Order in Lausanne (1927) the concept 1 For the Roman Catholic Church see: Joseph Ratzinger, ,,The Ecclesiology of Vatican II”, in L‟Osservatore Romano, 23/01/2002, p. 5. While for the Eastern Orthodox see: Georges Florovsky, ,,Eucharist and Catholicity”, in Collected Works, volume XIII, Ecumenism I, Doctrinal Approach, Church and Catholicity, Belmont, Nordland Pub. Co., 1979, pp. 46-57. 2 Nicholas Afanasiev, The Church of the Holy Spirit, Notre Dame, University of Notre Dame Press, 2007 (orig. Nicholas Afanasiev, Tserkov Dukha Sviatogo Paris, YMCA Press, 1971). 3 Although every one of these theologians, whose names will be mentioned below, takes another approach and emphasizes different things, for all the Eucharist stands in the center. 4 Thomas FitzGerald E., The Ecumenical Movement: An Introductory History, Westport, Praeger Publishers, 2004, p. 159. 386 Astra Salvensis, an VI, numãr 11, 2018 of the Church as ,,living organism”5 was elaborated. This reflection was deepened, and ecclesiology began to be re-viewed and projected through different lenses6 like Christology,7 Trinity,8 sacrament,9 conciliar fellowship,10 koinonia.11 The koinonia concept seems to be the preferred one.12 All this work led to the eventual publication of the convergence document ,,The Church. Towards a Common Vision”.13 The road to the ,,The Church”: As a convergence text The Church follows in the tradition of Baptism, Eucharist, Ministry, 14 which was a document that emerged from the work of the Commission on Faith and Order aimed at finding convergence on crucial issues, previously viewed as dividing. BEM had as its goal not only to elaborate the points where there is convergence but also to initiate a conversation. It was sent to all member church of the WCC at that time, as well as to the Roman Catholic Church. Their responses and critiques later were crucial for The Church document. After the discussions on baptism, Eucharist and ministry, the need for more research into ecclesiology surfaced15 and were undertaken by the Faith and Order Commission. The Church is ,,the [latest] common statement” 16 and the second convergence document after BEM. I will not compile a résumé of the 5 H. N. Bate (editor), Faith and Order: Proceedings of the World Conference, Lausanne, August 3-21, London, Student Christian Movement, 1927, p. 133. 6 While some were not explicitly elaborated as ecclesiological they do pertain to the envisioned and awaited unity of the Church. 7 H. N. Bate (editor), Faith and Order, p. 463. 8 Ibidem. 9 Minutes of the Faith and Order Commission and Working Committee, St Andrews, Scotland, 1960 (Faith and Order Paper No. 31), p. 25. 10 ,,Concepts of Unity and Models of Union”, in The Ecumenical Review, volume 26, 1974, p. 37. 11 The Unity of the Church: Gift and Calling-the Canberra Statement, 20 February 1991. WWC, Commission on Faith and Order, www.oikoumene.org/en, accessed in 05.12.2017. 12 Silke-Petra Bergjan, ,,Ecclesiology in Faith and Order Texts”, in The Ecumenical Review, volume 46, 1994, p. 58. 13 The Church: Towards a Common Vision (Faith and Order Paper No. 214), Geneva, WCC 2013 (hereafter referenced to as The Church). 14 Baptism, Eucharist and Ministry, Geneva, WCC, 1982 (hereafter referred to as B. E. M.). 15 Witnessed to by the Orthodox who advised that the Commission on F&O should ,,concentrate on ecclesiology” (,,Inter-Orthodox Report on BEM”, in Greek Orthodox Theological Review, no. 30/2, 1985, p. 264, quoted in Emmanuel Clapsis, ,,BEM-20 Years Later: An Orthodox Contribution”, in Internationale Kirchliche Zeitschrift: neue Folge der Revue Internationale de Théologie, 2002, pp. 225-234 (www.e-periodica.ch, accessed in 14.12.2017). 16 The Church, p. 46. 387 Astra Salvensis, an VI, numãr 11, 2018 text here due to volume limitations but being the ecclesiological statement of the F&O Commission, it is necessary that the problematic areas for the Orthodox be identified. Reception and critique: the Orthodox After the publication and submission to the churches, the same process of reception as with BEM was encouraged. The Orthodox response came three years later in an inter-Orthodox consultation in Paralimni, Cyprus.17 While welcoming The Church and its emphasis on a mission as ,,a joyful privilege” (§6)18 the Consultation emphasizes that the recognition between churches (TCTCV§9&10) ,,cannot be solved by avoiding it and assuming that churches already do recognize one another as a church[§11]”. The main problem of recognition between the churches immediately becomes clear and its solution lies only at the end of the ecumenical journey. The Church is a step towards that end, but the Consultation highlighted that there are irreconcilable positions between the text and the Orthodox understanding. To make a further step will necessitate outlining the problematic areas before moving on to an effort of reconciling them. I will not focus on all the critiques of the Consultation but only on the three, that is concretely linked to the eucharistic ecclesiology of Zizioulas. Limits of the Church: The first issue that emerges for the Orthodox is the question of the limits of the Church. Referring to the holiness of the Church in TCTCV§35 the Consultation affirms that the Church is holy but also that ,,distortions in faith and order led to separation” (§25) which immediately raises the question of the ,,limits of the Church” and present it as a still ,,unsettled question” (§26), while referring to the threefold division of heresies, schisms and, unlawful congregations19 as ,,canonical norms that have been in place since the late fourth century” (§26). Episkopé/Primacy: In the Consultation‟s response the questions of épiskopé and primacy remains only marginal, receiving only two, short consecutive paragraphs (§32&34). The first one asserts that ,,there is no episkopé without the bishop” while the second simply states that the 17 ,,World Council of Churches Inter-Orthodox Consultation for a Response to the Faith and Order Text the Church: Towards a Common Vision, Paralimni, Cyprus, 6-13 October 2016”, in Review of Ecumenical Studies Sibiu, volume 8, Warsaw, De Gryuter Open, 2016, pp.
Load more

Recommended publications
  • Foundations for John Zizioulas' Approach To
    FOUNDATIONS FOR JOHN ZIZIOULAS’ APPROACH TO ECCLESIAL COMMUNION John Zizioulas’ work is appealing; he is a sourcier of fresh views on the Church as a communion1. The evaluation of his contributions is prob- lematic. Zizioulas has not presented a synthesis of his contributions2. The topics treated were usually prepared for conferences or theological com- missions. This prompted their publication rather than a clear personal ini- tiative by Zizioulas’ to engage the reader in the development of his ecclesiology and clarify for the reader the consistent theological founda- tions which guide the way he addresses questions. There is a risk of en- gaging the work of Zizioulas without attention to the foundations which shape a particular contribution. This article proposes three foundations which direct the construction of the ecclesiology of John Zizioulas: an ontological, eschatological and epistemological foundation. The ontological foundation is rooted in the difference between creator and creation resulting in the ontological im- portance of salvation. The foundation relative to the eschatological truth in history determines the way salvation is realized in historical and ecclesial events without implicating by this historicity a historical causal- ity. The epistemological foundation establishes the role of ecclesial life for the theological discourse, recognizes the limits of the theological dis- 1. A. DE HALLEUX, Personnalisme ou essentialisme trinitaire chez les pères cappado- ciens?, in RTL 17 (1986) 129-155 and 265-292; reprinted in A. DE HALLEUX, Patrologie et œcuménisme (BETL, 93), Leuven, Leuven University Press, 1990, pp. 215-268; G. BAILLARGEON, Perspectives orthodoxes sur l’Église communion. L’œuvre de Jean Zizioulas, Montréal, Éditions Paulines & Médiaspaul, 1989, 414 p.; J.
    [Show full text]
  • The One and Many: an Examination of John Zizioulas' Ecclesiology
    The Canadian Journal of Orthodox Christianity Volume IX, Number 3, Fall 2014 The One and Many: An Examination of John Zizioulas’ Ecclesiology Ambrose Ih-Ren Mong Introduction Concerned that the Eastern Church was influenced by the West, first by scholasticism after the fall of Byzantium in 1453, and later by secularism, John Zizioulas, following the footsteps of his teacher, Georges Florovsky, seeks to liberate Orthodox theology by returning to the Early Church Fathers through a patristic synthesis.1 Ironically, it is the western theologians who first called for a return to the ancient patristic source as a way to revive and reform the church. Zizioulas acknowledges his debt to these theologians, especially Henri de Lubac, in his effort to revive Orthodoxy. This paper attempts to examine the influence of Henri de Lubac on Zizioulas’ thought regarding the relation between the Eucharist and the church. It also seeks to understand Zizioulas’ position on the relation between the universal and the local churches, which is also a key issue in the Roman Catholic Church as demonstrated in the debate between Joseph Ratzinger and Walter Kasper. As we shall see, the metaphysical principle of the “one” and the “many” forms the basis of his theological investigation. 1 Zizioulas agrees with Florovsky that the main problem in Orthodox scholasticism was the separation of theology from its liturgical roots: “the lex orandi and the lex credendi no longer coincided.” See Paul McPartlan, The Eucharist Makes the Church: Henri de Lubac and Zizioulas in Dialogue (Edinburgh: T&T Clark, 1993), 127 – 129. 44 The Canadian Journal of Orthodox Christianity Volume IX, Number 3, Fall 2014 Ontology This metaphysical principle, “the one and many,” sums up Zizioulas’ approach in his studies of ecclesiology.
    [Show full text]
  • GEORGII FLOROVSKII on DIGNITY and HUMAN RIGHTS Nicholas Sooy
    Journal of Eastern Christian Studies 71(3-4), 327-342. doi: 10.2143/JECS.71.3.3286904 © 2019 by Journal of Eastern Christian Studies. All rights reserved. GEORGII FLOROVSKII ON DIGNITY AND HUMAN RIGHTS NICHOLAS SOOY Georgii Florovskii (in alternative English transcription Georges Florovsky, 1893-1979) was a patristic scholar, historian, and theologian. He was not a lawyer, diplomat, or politician. Therefore, it is perhaps unsurprising that Florovskii said very little directly about human dignity and essentially nothing on the topic of human rights.1 Furthermore, while the Universal Declaration of Human Rights was adopted in 1948, contemporary human rights movements, and therefore most contemporary discourse around human rights, are shaped by events in the 1970s, 1990s, and beyond.2 Therefore, we should expect nothing from Florovskii on these specific contemporary concerns. Beyond this, Florovskii himself stated his aversion to anything remotely political. “I am an antipolitical being: politics is something I do not like. It does not mean I ignore the existence of politics, I know it does [exist], but I have not the slightest desire to be involved.”3 The prima facie ambiguities and difficulties of bringing Florovskii into dialogue with contemporary concerns about human dignity and Human Rights are only compounded by the larger ambiguities regarding the rela- tionship between Orthodox Christianity and human rights. The contempo- rary voice of Orthodox Christianity concerning the issue of Human Rights is anything but homogenous, beyond a certain level of critical adoption. The Ecumenical Patriarchate sees human rights advocacy as central to its global 1 While lack of evidence is not necessarily itself evidence of anything, the lack of discus- sion of human rights in Florovskii’s writings is more likely to be evidence of his implicit support rather than his implicit opposition.
    [Show full text]
  • T. F. Torrance and John Zizioulas on the Divine Monarchia: the Cappadocian Background and the Neo-Cappadocian Solution
    T. F. TORRANCE AND JOHN ZIZIOULAS ON THE DIVINE MONARCHIA: THE CAPPADOCIAN BACKGROUND AND THE NEO-CAPPADOCIAN SOLUTION Nikolaos Asproulis, PhD (cand.) Volos Academy for Theological Studies [email protected] Abstract: The disagreements between T. F. Torrance (1913-2007) and John Zizioulas (1931-) regarding the reading of the patristic (especially Cappadocian) doctrine of the monarchy of the Father bear implications for fundamental issues of theological method which require careful study. In the present article, questions regarding the transcendent and immanent Trinity, historical revelation as a starting point of Christian theology and the interpretation of the Cappadocian Fathers will be discussed in connection with a critical comparison of the way these two eminent theologians, who elong to ierent traitions Torrance eforme iioulas Eastern Orthodox), interpret the monarchy of the Father as the most fundamental issue of Trinitarian theology. It is no exaggeration to say that Trinitarian theology is currently a point of deep interest and theological creativity amongst the most eminent of modern theologians across the Christian traditions. However, the method of interpreting this fundamental doctrine of faith and the implied understanding of its consequences that follow from dierent methodologies have rendered this doctrine a primary point of divergence between Eastern and Western Christianity. Since Theodore de Regnon’s schematic and superfcial defnition of the radically dierent approach to Trinitarian theology,1 this – one may dare say – “gulf” between the two traditions has been conceived as a sort of metaphysical 1 See Theodore De Regnon, Etues e thologie positie sur la ainte Trinite, 3 vols. (Paris: Victor Retaux et Fils, 1892).
    [Show full text]
  • The Relevance of Maximus the Confessor's Theology of Creation For
    MAXIMUS AND ECOLOGY: THE RELEVANCE OF MAXIMUS THE CONFESSOR’S THEOLOGY OF CREATION FOR THE PRESENT ECOLOGICAL CRISIS by RADU BORDEIANU ELIGIOUS communities all over the world are presenting the R relevance of their traditions to the contemporary ecological crisis in one of the most commendable accomplishments of inter- religious dialogue: common concern for the environment.1 Surprisingly, some contemporary theologians consider that the Christian patristic tradition does not have the proper resources to offer a solution in this context and might even be a significant cause of today’s situation. They criticize Christianity for allegedly separating human beings from the rest of creation, being anthropocentric, and allowing the abuse of creation. They propose a wide range of solutions, including turning towards animist religions or adopting an attitude towards creation that tends toward pantheism, which would in turn bring humanity closer to creation.2 In response, I suggest that it is both possible and imperative for Christianity to actualize its traditional theology of creation and make it instrumental in opposing today’s ecocide. Christian Tradition, as represented in the works of Maximus the Confessor, condemns the attitudes that perpetuate the present environmental crisis, and offers spiritual solutions to solve it, based on the understanding of the human person as the centre of creation. Despite its immediate etymological implication, this position cannot be labelled as anthropocentric, since the human being is ascribed a priestly role, of gathering the logoi of creation and offering them eucharistically to the Logos. Ultimately, Maximus’s theology of creation and anthropology are theocentric. 103 104 THE DOWNSIDE REVIEW After some biographical and bibliographical information about Maximus, I present his theology of creation and its relevance to the present ecological crisis.
    [Show full text]
  • IN MODERN ORTHODOX THEOLOGY: a COMPARISON of GEORGES FLOROVSKY, VLADIMIR LOSSKY, NIKOS Nrssions and JOHN ZIZIOULAS
    CHRIST, THE SPIRITAND THE CHURCH IN MODERN ORTHODOXTHEOLOGY: A COMPARISONOF GEORGES FLOROVSKY,VLADIMIR LOSSKY, NIKOS Nrssions AND JOHNZIZIOULAS Acquisitions and Acquisitions et Bïbliagraphic SeMces seMcas bÎbliographiques The author has granted a non- L'auteur a accordé une licence non exclusive licence dowhg the exclusive pefmettant à la National Libfary of Canada to Bibliothèque nationale du Canada de reproduce, loan, distribute or sell reproduire, prêter, districbuer ou copies of this thesis m microfom, vendre des copies de cette thèse sous paper or electronic formats. la forme de microfiche/nlm, de reproduction sur papier ou sur format électronique. The author retains ownership of the L'auteur conserve la propriété du copyright in this thesis. Neither the droit d'auteur qui protège cette thèse. thesis nor substantial extracts fiom it Ni la thèse ni des extraits substantiels may be printed or otherwise de celle-ci ne doivent être imprimés reproduced without the author's ou autrement reproduits sans son permission. autorisation. AaSTRACT "Ch* the Spirit and the Chu& in Modern Orthodox Theology: A Cornpuison of Georges Florovsky, Viadimu Lossky, Nikos NDsiotU and John Zizioulu" by Jerry Z Slorn Doaor of Philosophy in Tbeology, Facdty of Theology, University of St. Michad's CoUege (1998) This dissertation compares the ecclesiologies of Georges Florovsky (1 893-1 979, Vladimir Lossky (1903-1958), Nios Nissotis (19241986) and John Zizioulas (193 1- ) in temx of their trinitarian theologies, as wd as their synthesis between christ01ogy and pneumatoIogy. There are two paralle1 dimensions to this study. The fkst is what 1 have dedthe "trinitarian synthesis," and the second is the "ecc1esioIogicaisynthesis." The "trinitarian synthesis" reférs to the symbiosis beîween pneumatology and christology.
    [Show full text]
  • Eikonoi of God: a Christ-Pneuma Interpretation of Humanity
    Obsculta Volume 7 Issue 1 Article 10 June 2014 Eikonoi of God: A Christ-Pneuma Interpretation of Humanity Benjamin Rush College of Saint Benedict/Saint John's University, [email protected] Follow this and additional works at: https://digitalcommons.csbsju.edu/obsculta Part of the Christianity Commons ISSN: 2472-2596 (print) ISSN: 2472-260X (online) Recommended Citation Rush, Benjamin. 2014. Eikonoi of God: A Christ-Pneuma Interpretation of Humanity. Obsculta 7, (1) : 121-142. https://digitalcommons.csbsju.edu/obsculta/vol7/iss1/10. This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in Obsculta by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. OBSCVLTA E IKONOI OF G OD : A C HRIST -P N E UMA I NTERPRET A T I ON OF H UM A N I TY Benjamin Rush Introduction Vladimir Lossky and John Zizioulas contributed major works in areas of theology such as ecclesiology and theosis, and have offered their Trinitarian perspectives in light of eastern-western dialogues.1 Their respective works provide a window into eastern Orthodoxy and proposes an insight into the nature of humanity as eikonoi (icons), re- flecting the importance of a pneumatological-christological interpretation. This pneumatological-christological relation- ship is mirrored in a tradition that has incorporated the use of eikons in worship as well as enriching a fuller understanding of both christology and anthropology.2 The eikon, an image depicting a spiritual reality, reflects imago Dei in that Christ Jesus is the perfect eikon and God the perfect iconographer.
    [Show full text]
  • St. Maximus the Confessor's Contribution to the Problem of Transcending the Createdness
    Саорнос 6 (2012) Α Ω 15–36 УДК 27-18 Максим Исповедник, свети DOI:10.5937/sabornost6-3128 Оригинални научни рад Maxim Vasiljević*1 University of Belgrade, Faculty of Orthodox Theology, Belgrade St. Maximus the Confessor’s Contribution to the Problem of Transcending the Createdness Abstract: The topic of true being represents the fundamental aspect of theology. The- ology is not primary concerned with the question of whether God (as a True Being) exists or not; its subject matter is rather how (in what manner or mode) He exists. In order for the created “being” to receive the salvific, Trinitarian mode of existence, freed from corruption and death, it is important for this being to have a corresponding re- lationship with Him, to actually participate in God. In the following section, we shall review the “contingency” concept (of the conditional and uncertain status) of human existence, and following that, we shall attempt to investigate the endeavor toward free- dom from necessity, which is implied by the fact of having been created. The essential questions that should be asked here are the following: Is man as we know and experi- ence him “man”? What does “redemption” mean according to the understanding of St. Maximus, that is, what is man redeemed from? What are the assumptions (the meas- ures, boundaries or laws) that pertain to man’s participation in the realization of his “existence”, based on the existence model of the Triune God? How can man’s ability and/ or weakness in his quest for a personal communion with God within the boundaries of historical “events” be defined? For this purpose, we shall not examine the content of participation, but rather the ability of the participant–recipient.
    [Show full text]
  • SVTQ 58,1.Indb
    St Vladimir’s Th eological Quarterly 58:1 (2014) 5–24 Primacies and Primacy According to John Zizioulas Radu Bordeianu In Metropolitan John Zizioulas’s estimation, the issue of primacy is the most important ecumenical question of the day and the main cause of the past estrangement between the Orthodox and Catholic churches.1 Rather than approaching primacy through a historical prism, which has proved fruitless in past ecumenical discussions, Zizioulas initially preferred a theological method. In 1997, when he adopted this course, the international Orthodox-Catholic dialogue was designed along these lines.2 Today, however, the Joint International Orthodox-Catholic Commission (co-chaired by Zizioulas) works from a historical perspective, so a partial shift has taken place. I agree that a historical approach is not the most helpful because, as the latest meetings of the Commission show, it is proving increasingly diffi cult to have a common view of the fi rst millennium. Moreover, that model could not prevent the schism between East and West, so its exact imitation is neither realistically possible, nor desirable. And yet, a historical method should not be completely discarded, and 1 John D. Zizioulas, “Primacy in the Church: An Orthodox Approach,” in Petrine Ministry and the Unity of the Church: “Toward a Patient and Fraternal Dialogue”: A Symposium Celebrating the 100th Anniversary of the Foundation of the Society of the Atonement, Rome, December 4–6, 1997, ed. James F. Puglisi (Collegeville, MN: Li- turgical Press, 1999), 116. Reprinted as John D. Zizioulas, “Primacy in the Church: An Orthodox Approach,” Sourozh 84.2 (2001): 3–13.
    [Show full text]
  • John Henry Newman and Georges Florovsky: an Orthodox-Catholic Dialogue on the Development of Doctrine Daniel Lattier
    Duquesne University Duquesne Scholarship Collection Electronic Theses and Dissertations Fall 2012 John Henry Newman and Georges Florovsky: An Orthodox-Catholic Dialogue on the Development of Doctrine Daniel Lattier Follow this and additional works at: https://dsc.duq.edu/etd Recommended Citation Lattier, D. (2012). John Henry Newman and Georges Florovsky: An Orthodox-Catholic Dialogue on the Development of Doctrine (Doctoral dissertation, Duquesne University). Retrieved from https://dsc.duq.edu/etd/800 This Immediate Access is brought to you for free and open access by Duquesne Scholarship Collection. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Duquesne Scholarship Collection. For more information, please contact [email protected]. JOHN HENRY NEWMAN AND GEORGES FLOROVSKY: AN ORTHODOX-CATHOLIC DIALOGUE ON THE DEVELOPMENT OF DOCTRINE A Dissertation Submitted to the McAnulty Graduate School of Liberal Arts Duquesne University In partial fulfillment of the requirements for the degree of Doctor of Philosophy By Daniel J. Lattier December 2012 Copyright by Daniel J. Lattier 2012 JOHN HENRY NEWMAN AND GEORGES FLOROVSKY: AN ORTHODOX-CATHOLIC DIALOGUE ON THE DEVELOPMENT OF DOCTRINE By Daniel J. Lattier Approved November 12, 2012 ________________________________ ________________________________ Dr. Radu Bordeianu Dr. George Worgul Associate Professor of Theology Professor of Theology (Committee Chair) (Committee Member) ________________________________ Dr. Bogdan Bucur Assistant Professor of Theology (Committee Member) ________________________________ ________________________________ Dr. James Swindal Dr. Maureen O‘Brien Dean, McAnulty Graduate School of Chair, Department of Theology Liberal Arts Professor of Theology Professor of Philosophy iii ABSTRACT JOHN HENRY NEWMAN AND GEORGES FLOROVSKY: AN ORTHODOX-CATHOLIC DIALOGUE ON THE DEVELOPMENT OF DOCTRINE By Daniel J.
    [Show full text]
  • Filled with the Trinity
    Journal of Eastern Christian Studies 62(1-2), 55-85. doi: 10.2143/JECS.62.1.2056230 © 2010 by Journal of Eastern Christian Studies. All rights reserved. FILLED WITH THE TRINITY THE CONTRIBUTION OF DUMITRU STANILOAE’S ECCLESIOLOGY TO ECUMENISM AND SOCIETY RADU BORDEIANU* Orthodox theologians are constantly finding new ways to make their tradition relevant to contemporary issues such as ecumenism, secularization, deper- sonalization, aggressive market economy, and military conflicts. With these interests in mind, in the present essay I systematize Dumitru Staniloae’s account of the genuine relationship between the Trinity and the Church, as opposed to most other accounts that see them as parallel and mirroring realities. Twentieth century theologians tend to take the relationship between Triadology and ecclesiology for granted.1 Sometimes, because a true relation- ship between the Trinity and the Church has not been carefully established, the Church is seen as a parallel reality, somehow unrelated to the Trinity; it is not always clear how the two intersect.2 Moreover, while seeing the Church as a reflection of the Trinity, some theologians accuse what they perceive to be a distorted Triadology of having catastrophic consequences in the life of the Church. Such is the case of Vladimir Lossky, who considered that the Filioque automatically leads to institutionalism, ‘juridicism,’ clericalism, * Radu Bordeianu is an Orthodox priest and currently Assistant Professor of Systematic Theology at the Theology Department of Duquesne University, Pittsburgh, PA. His research focuses on Ecumenism and ecclesiology (particularly Staniloae’s contribution to the Orthodox-Catholic dialogue), the relationship between the Trinity and the Church, theology of creation, and environmental issues.
    [Show full text]
  • Augustine on Heart and Life Essays in Memory of William Harmless, S.J
    Augustine on Heart and Life Essays in Memory of William Harmless, S.J. Edited by John J. O’Keefe and Michael Cameron 14. Orthodox Perspectives on Saint Augustine Nicolae Roddy, Creighton University Abstract It is not unusual in Orthodox circles to hear Augustine of Hippo mentioned in polemical if not pejorative terms – that is, if discussed at all. Until very recently, the prevailing general narrative in modern times is that Augustine was linguistically and culturally confined to a rapidly deteriorating Romanitas, and that his theology – and by extension his anthropology – was at odds with pristine Orthodoxy, and would have been rejected had it been known. Such attitudes rely upon, and in turn have contributed to, the perception of a cultural and theological chasm dividing Greek East and Latin West that has prevailed in Orthodox scholarship since the twentieth century. This paper critiques these persistent negative perspectives on Augustine by focusing on some of the persons, factors, and motivations behind them. It argues that residual negative attitudes about Augustine arose largely as a result of the late modern reassessment of Orthodox self-identity that exaggerates theological differences at the expense of catholicity. Finally, it calls attention to recent efforts among some Orthodox scholars to restore balance in assessing Augustine’s rightful place in Orthodox tradition. 227 Augustine on Heart and Life Keywords: Augustine, Cappadocian, Eastern Orthodox, Trinity Introduction Apart from a few recent exceptions,1 over the past century Orthodox centers of learning, both here and abroad, have accorded very little attention to Augustine and his writings. When he is discussed, it is rarely on the merits of his own theological convictions, but on the basis of how his theology conflicts with some exaggerated estimate of Eastern patristic consensus.
    [Show full text]