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The Philosophy of Education of the Orthodox Saints

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The Philosophy of Education of the Orthodox Saints THE PHILOSOPHY OF EDUCATION OF THE ORTHODOX SAINTS: HISTORICAL AND THEOLOGICAL PERSPECTIVES by James Maillis A Thesis submitted in Partial Fulfillment of the requirements for The Master of Science Degree in Curriculum and Instruction Thesis Chair: Dr. John M. Zbikowski THE UNIVERSITY OF WISCONSIN-WHITEWATER May 8, 2006 The University of Wisconsin-Whitewater Thesis Approved James Maillis Date:____________________ Committee Members: Dr. John M. Zbikowski _________________________ Dr. Paul Yvarra _________________________ Dr. Anthony L. Truog _________________________ ACKNOWLEDGEMENTS I must thank some people who helped me in my endeavor to write this thesis. I thank Dr. John M. Zbikowski, my thesis advisor, for all his time, hard work, and patience--in what proved to be a much more difficult and lengthy process than practically anyone (including myself) anticipated. Dr. Zbikowski’s outstanding insight into the logical process of constructing a viable argument in a thesis--vital for the success of any thesis (whether people agree with what is said or not)--was of great value. Dr. Zbikowski’s strong insight into the logic, structure, and use of the english language was also very useful to me. Dr. Zbikowski pushed me to write a paper that I believe is better than I otherwise could have written had he not challenged me as he did. I thank him very much. I also must thank Dr. Paul Yvarra. Dr. Yvarra’s insight and encouragement were amazing. At a time when I was struggling with numerous challenges in my life and it looked as though I might never finish this work that I had set for myself, Dr. Yvarra’s compassion, insight, and encouragement were of immense importance in the successful completion of this arduous process. I thank Dr. Yvarra, very much. I want to thank Dr. Anthony L. Truog for remaining on my committee and evaluating my work, it is very much appreciated. I want to thank Marina Kovyryalova Karabelas for helping me to type numerous quotations which I had found in my research. I want to thank my brother-in-law, Peter Magdalinos, for all his computer expertise that he freely shared, which made the writing of this thesis so much more manageable. I want to thank my wife, Nicolette, for her computer and typing skills, who, oftentimes, with her very hard work on my behalf made the difficult and tedious work of editing much easier to handle. I want to thank my mother, Athanasia, for believing in me and for all her advice and hard work which has greatly helped me and my family--I am iii forever indebted to her. I want to thank my wife, once again, not just for her tremendous effort on my behalf, but for her great encouragement and support which were vital in my completing this work. Most of all, I thank God for allowing me to finish this long work; I hope that this work can be of some use to those interested in the subject matter. iv To My Children, Christos, Sotirios, and Athanasia v TABLE OF CONTENTS Course Outline (p. 1) Foreword (p. 16) Prologue (p. 27) Chapter 1 (p. 33) Introduction Chapter 2 (p. 46) The Absolute Transcendence of God, the Suprasubstantial Trinity Chapter 3 (p. 77) The Problem of Ecumenism Chapter 4 (p. 118) The heroic confession of Orthodoxy Chapter 5 (p. 171) Orthodox Trinitarian Theology contradicts the error of the Filioque innovation Chapter 6 (p. 200) Orthodox ecumenists’ relativism Chapter 7 (p. 214) Orthodoxy contradicts the error of Personal infallibility Chapter 8 (p. 224) Conclusion References (p. 233) Bibliography (p. 244) Appendix A (p. 246) Ecumenism: Subservient to the philosophy and power of this world Appendix B (p. 275) The Last Judgment Appendix C (p. 288) The Holy Ever-Virgin Mary Appendix D (p. 308) Capita 96 and 97 from St. Gregory Palamas, another translation Appendix E (p. 310) The Orthodox veneration of the saints and their Icons Appendix F (p. 313) The Incarnation of God the Word Glossary (p. 342) Appendix and Glossary References (p. 365) vi Abstract of Thesis James Maillis The Philosophy of Education of the Orthodox Saints: Historical and Theological Perspectives May 8, 2006 Dr. John M. Zbikowski, Thesis Chair The University of Wisconsin-Whitewater vii ABSTRACT This thesis, presented as a curriculum, discusses the profound and inspiring educational example, which is given to the world by the Orthodox saints, who have completely submitted themselves to God, the Holy Trinity. The Orthodox saints and martyrs, unmatched in their God-inspired courage, wisdom and holiness of life, have taught and defended the unique, absolute truth that is Orthodox Christianity, without change and throughout history, for the good of all mankind. The discussion contrasts the cowardly subservience and relativism practiced, and consequently taught to the world, by many Orthodox ecumenists and others, with the great courage and holiness of life, in the face of immense danger and suffering, that is practiced, and consequently taught to humanity, by the Orthodox saints. viii 1 THE PHILOSOPHY OF EDUCATION OF THE ORTHODOX SAINTS: HISTORICAL AND THEOLOGICAL PERSPECTIVES Course Information1 Course Description This course of study being presented for Orthodox Christians and for those interested in Orthodoxy is intended to be a part of an Adult Education ministry2 for Orthodox parishes and for Orthodox schools of Theology, as deemed applicable by particular Orthodox parishes and schools. The intent of this course of study is to offer an Orthodox perspective on the philosophy of education lived and taught by the Orthodox saints throughout history--a philosophy of education that is clearly theanthropic (Christ- centered) in which all heresies, past and present, are contradicted by the exposition of the unique truth of Orthodox theology taught by the Orthodox saints, in both word and deed, throughout history. This course of study in examining the Orthodox theanthropic philosophy of education3--exemplified by the Orthodox saints, in their great wisdom and heroic lives--discusses much of what and how the Orthodox saints teach to the world. Philosophical Considerations and Approach to this Course of Study In much of the discussion, particular attention will be given to the “panheresy of 1 Very many of the ideas pertaining to the structure of this entire Course Outline being presented--its format and terminology--were obtained from an excellent Course Outline template offered by the University of New South Wales (Sydney, Australia). The web site to search pertaining to the above mentioned Course Outline template and related matters is http://www.ltu.unsw.edu.au/ref4-2-4–course–outline–template.cfm (retrieved 1/14/06). 2 The idea for this was given to me by Dr. Paul Yvarra, Professor of Education, when he saw something similar to what I was trying to accomplish being done by people associated with Holy Cross Antiochian Orthodox Church in Linthicum, Maryland. Pertaining to this matter, the following websites were very useful references: http://www.holycrossonline.org/adult-education/ and http://www.holycrossonline.org/worship-trinity/. This last website listed is a course on Orthodox Christianity called “Worshipping the Undivided Trinity” developed by Subdeacon Robert Miclean. 3 This terminology of “theanthropic philosophy of education” is very accurate and powerful, and is borrowed from St. Justin (Popovich) of Chelije. 2 ecumenism”4--to some of its underlying assumptions, and to those who religiously embrace ecumenism--and how its basic beliefs and assumptions, mired in relativism, radically differ from the unique truth of Orthodox theology faithfully taught by the Orthodox saints, in both word and deed, throughout history. The basic beliefs and assumptions underlying the so called validity of ecumenism radically differ from those of Orthodox Christianity, as does the conduct (very often) of those mired in ecumenism compared to the faithful and heroic teaching of the Orthodox saints. In short, the basic beliefs and assumptions that underlie ecumenism, and those of any other heresy, are radically different from those of Orthodox Christianity; and subsequently, not only what, but how, many of the adherents of ecumenism and the other heresies teach to others-- through their conduct (their words and actions)--is something, very often times, profoundly different from the truthful and courageous teaching of the Orthodox saints. Especially among people of faith pertaining to matters of their faith, more often than not, knowledge of profound theological matters is regarded as something which is divinely revealed--and ultimately unattainable by human logic and deduction alone. Any philosophy of education pertaining to a particular faith, would almost certainly have to keep this mind. Certainly, the Orthodox saints in their defense throughout history of what they believed to be the one and only true Faith, Orthodox Christianity, acknowledged divine revelation as the source of the Orthodox theology which they taught and regarded as perfect--something that was clearly seen in their theanthropic philosophy of education. With this in mind, regarding any philosophy of education for the teaching of a particular faith, the basic beliefs or presumed realities of great importance of that faith motivate the proponents of any particular educational philosophy pertaining to their 4 I first encountered this expression when I saw it used in some of the writing of an Old Calendar Greek Orthodox Bishop, Metropolitan Cyprian, (Cyprian, 1995, p. 6). 3 faith, and are used for the justification of the particular philosophy being advocated. For any particular religion and the teaching of that religion, the basic beliefs or presumed realities of great importance consist of all the most significant and fundamental elements or beliefs of the religion, i.e. its theology. A philosophy of education for the teaching of a particular faith cannot be separated from the faith itself, from its most significant and basic beliefs, its theology.
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