DOCSLIB.ORG

Prospects and Problems in Roman Catholic-Orthodox Dialogue

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Prospects and Problems in Roman Catholic-Orthodox Dialogue A Universal Ministry of Unity: Prospects and Problems in Roman Catholic-Orthodox Dialogue Author Gooley, Anthony John Published 2012 Thesis Type Thesis (PhD Doctorate) School School of Humanities DOI https://doi.org/10.25904/1912/1796 Copyright Statement The author owns the copyright in this thesis, unless stated otherwise. Downloaded from http://hdl.handle.net/10072/367673 Griffith Research Online https://research-repository.griffith.edu.au A Universal Ministry of Unity: Prospects and Problems in Roman Catholic-Orthodox Dialogue. Anthony John Gooley B.A. (Psych), B.Th., B.A. Hons I (Theol), Grad Dip Ed School of Humanities Faculty of Humanities and Social Sciences Griffith University Submitted in fulfilment of the requirements of the degree Doctor of Philosophy January, 2010 Dedication I dedicate this doctoral thesis with love to my wife, Shylaja, and my two children, Meera and Liam, who form for me the koinonia of the domestic church in which my life is enriched daily. Acknowledgement I wish to acknowledge the guidance of my supervisor Rev. Dr David Pascoe, who commenced this journey with me a number of years ago and my co-supervisor Rev Dr. Don Saines. Synopsis This study commences with the invitation made by Pope John Paul II for Churches and theologians to engage with him in a patient and fraternal dialogue on the ministry of unity which he exercises within the new situation in which the Church lives. In particular the study considers the prospects and problems for the reception of a universal ministry of unity in the Roman Catholic-Orthodox theological dialogue. The study contends that uncovering the prospects and problems for the reception of a universal ministry of unity is essentially a hermeneutical task. The study develops a hermeneutical framework through which to evaluate the prospects and problems for reception. The framework developed for the study both extends and offers a critique of the framework proposed by the Faith and Order Commission (Faith and Order paper 182) for reception of statements from ecumenical dialogues, by adding elements which are suited to the Roman Catholic-Orthodox dialogue. Elements are added to the Faith and Order framework from the work of Ormond Rush and another element contributed by the author of the resent study. The concept ‘universal ministry of unity’ is regarded as a symbol or text whose meaning is not yet fully disclosed to either dialogue partner. This text or symbol carries with it meanings from the context in which it emerged and has been interpreted through the lens of the worlds of meaning separately inhabited by Roman Catholic and Orthodox Churches and now together through the dialogues. Previous studies have proceeded from a number of different starting points. Some studies focus on Scripture and attempt to identify any sense of a unique Petrine ministry that may justify a universal primacy and specifically that of the Bishops of Rome. Other studies have examined the historical emergence of a variety of forms of primacy and conciliarity to attempt to uncover a primacy of the Bishops of Rome and its scope. A third set of studies attempt to uncover a universal primacy by considering the present role and powers of the Bishop of Rome in the Latin Church and other Churches in full communion with this bishop. In some sense all of these studies attempt to uncover a primacy for the See of Rome that operated in the first millennium and therefore would be acceptable to Catholics and Orthodox sensibilities. Departing from such studies the present study argues that it must be possible to articulate in theological categories from the common paradosis what is meant by the term ‘universal ministry of unity’. Scriptural and historical studies are not likely to expose this concept and may in fact be interpreted as a restorationist project, hoping to recover the ministry which putatively existed in the first millennium. Historical, cultural and theological factors may have distorted the ecclesiology of communion and the exercise of the universal ministry of unity in Roman Catholic and Orthodox Churches as well as made positive contributions to the development of a universal ministry suitable for the present situation. This study contends that the meaning of the universal ministry of unity will not be uncovered if the focus of the dialogue is solely on the pope and universal primacy. The central question is; what is the nature of the ‘universal ministry of unity’ found in the common paradosis? The study approaches the universal ministry of unity in three concentric circles. The outer circle is the ministry of unity per se, which is an episcopal ministry found at all levels of the Church, and grounded its Eucharistic constitution. The next concentric circle is the universal ministry of unity exercised by all bishops in union with each other and the head of the episcopal college. The inner circle is the universal ministry of unity which is exercised in a personal manner by the head of the episcopal college always in relation to the college. The universal ministry of unity is both personal and collegial, since the supreme authority in the Church is the college of bishops with its head. The universal ministry of unity is therefore is an ellipse, with two foci, the college of bishops and the head mutually interrelated. The ministry of unity is part of the esse of the Church and not a contingent reality. There are five elements which are derived from the Church’s essential constitution which provide the foundation for the ministry at all levels; episcopacy, conciliarity, the charism of authority, the communion of the local and universal Church and primacy. These elements find different expression at the local, regional and universal levels. A local ministry of unity and a universal ministry of unity are essential for the Church and are grounded in the ecclesial ontology of communion. Throughout history various forms of regional conciliarity have existed, which derive their efficacy from the ministry of unity, but the actual form which these may take is determined by contingent historical and cultural factors. The Church could exist without regional structures of communion but it could not exist without local or universal structures of communion. This study argues that the personal universal ministry exercised by the Bishop of Rome is part of the esse of the Church without which the Church could not be herself and this must always be exercised in relation to the College of Bishops. Application of the hermeneutical framework to the Roman Catholic- Orthodox dialogue reveals positive prospects for the reception of a universal ministry of unity where each focal point is given full expression. There are strong theological foundations emerging for a mutual reception of a universal ministry of unity which includes all of the bishops with the head of the episcopal college. The study reveals that the source of many of the problems, though not all, for mutual reception are to be identified with mostly non- theological factors. The study also reveals that mutual acceptance of the symbol ‘universal ministry of unity’ exposes the Church to what amounts to a reformation in present ecclesial structures and praxis. Further dialogue coupled with some courageous decisions by bishops and a dialogue of trust and hope may open new possibilities. TABLE OF CONTENTS Introduction Invitation: to seek together a ministry of unity 3 What kind of unity 6 Dialogue about what? 10 Broad limitations 13 Methodology 18 Three primary questions 20 A task of hermeneutics and a double reception 26 The structure of the study 32 Chapter One Reception and an Ecumenical Hermeneutic 1.1 Introduction 39 1.2 Developing a framework 45 1.3 Six elements of a hermeneutical framework 50 1.4 Hermeneutic of coherence 51 1.5 Hermeneutic of suspicion 56 1.6 Hermeneutic of confidence 61 1.7 Hermeneutic of rupture 69 1.8 Principle of sacramental priority 84 1.9 Pneumatological hermeneutic 86 Conclusion 91 Chapter Two The Ministry of Unity and its Structures Part I 2.1 Introduction 97 2.2 Episcopal ministry 104 2.3 By divine institution 105 2.4 The rite of episcopal ordination 107 2.5 Apostolic succession 113 2.6 Episcopate and unity among churches 118 2.7 Conciliarity/synodality 122 2.8 Manifestation of communion 124 2.9 Hierarchical communion 127 2.10 The renewal of conciliarity in the Roman Catholic Church 128 2.11 The episcopal conference 129 2.12 Proposed bishops assemblies in the Orthodox Church 136 2.13 The synod of bishops 139 2.14 Differentiated participation of bishops 144 i 2.15 Charism of authority 147 2.16 Diverse bearers of authority 149 2.17 Authority and sacrament 152 2.18 Authority and Communion 154 2.19 Local church/universal church 154 2.20 Necessity of the local and universal 156 2.21 Agreement and disagreement on local and universal 158 2.22 Local church and communion with the Bishop of Rome 161 2.23 Primacy 163 2.24 Primacy in hierarchical communion 166 2.25 Primacy of authority not honour 168 2.26 Conclusion of Part I 169 Part II 2.27 Introduction 169 2.28 Regional structures of communion 173 2.29 Regional conciliarity and ordination of bishops 174 2.30 Contingent nature of regional structures 175 2.31 Autocephaly 176 2.32 Conclusion 179 Chapter The Theological Foundation of the Universal Ministry of Unity in Three the Dialogue Introduction 185 Part I The Universal Ministry of Unity in the Church 3.2 The essence of a personal universal ministry of unity 188 3.3 The Church is understood as a communion of communions 192 3.4
Load more

Recommended publications
  • The Ways of Byzantine Philosophy
    The Ways of Byzantine Philosophy The Ways of Byzantine Philosophy Edited by Mikonja Knežević Sebastian Press Alhambra, California The ways of Byzantine philosophy / Mikonja Knežević, editor. — Alham- bra, California : Sebastian Press, Western American Diocese of the Ser- bian Orthodox Church, Faculty of Philosophy, Kosovska Mitrovica, 2015. 476 pages ; 23 cm. (Contemporary Christian thought series ; no. 32) ISBN: 978-1-936773-25-1 1. Philosophy—Byzantine Empire. 2. Philosophy, Ancient. 3. Philosophy, Medieval. 4. Christian philosophy. 5. Christianity—Philosophy. 6. Ortho- dox Eastern Church—Byzantine Empire—Doctrines—History. 7. Ortho- dox Eastern Church—Theology. 8. Philosophy and religion—Byzantine Empire. 9. Theologians—Byzantine Empire. 10. Christian saints—Byzan- tine Empire—Philosophy. 11. Byzantine empire—Church history. 12. Byzantine empire—Civilization. I. Knežević, Mikonja, 1978– II. Series. Contents Georgi Kapriev Philosophy in Byzantium and Byzantine Philosophy .....................1 Dušan Krcunović Hexaemeral Anthropology of St. Gregory of Nyssa: “Unarmed Man” (ἄοπλος ὁ ἄνθρωπος) ................................9 Torstein Theodor Tollefsen St. Gregory the Theologian on Divine Energeia in Trinitarian Generation ..........................................25 Ilaria L. E. Ramelli Proclus and Christian Neoplatonism: Two Case Studies . 37 Dmitry Birjukov Hierarchies of Beings in the Patristic Thought. Gregory of Nyssa and Dionysius the Areopagite ........................71 Johannes Zachhuber Christology after Chalcedon and the Transformation of the Philosophical Tradition: Reflections on a neglected topic . 89 José María Nieva Anthropology of Conversion in Dionysius the Areopagite . 111 Filip Ivanović Eros as a Divine Name in Dionysius the Areopagite . 123 Basil Lourié Leontius of Byzantium and His “Theory of Graphs” against John Philoponus ..........................................143 i Vladimir Cvetković The Transformation of Neoplatonic Philosophical Notions of Procession (proodos) and Conversion (epistrophe) in the Thought of St.
    [Show full text]
  • St Basil's Contribution to the Trinitarian Doctrine: A
    ST BASIL’S CONTRIBUTION TO THE TRINITARIAN DOCTRINE: A SYNTHESIS OF GREEK PAIDEIA AND THE SCRIPTURAL WORLDVIEW Philip Kariatlis Abstract: St Basil’s contribution to the formulation of the doctrine of the Holy Trinity has long been acknowledged in the Christian tradition. Indeed, he was responsible for articulating the ‘orthodox’ vision of God with theological and philosophical originality that truly laid the foundations upon which the way of pondering the Trinitarian mystery in the East was established. His achievement lay in his remarkable ability to ennoble the culture of the day with the Christian message without in any way compromising the latter. This paper explores the Trinitarian theology of St Basil with a view towards highlighting the harmonious synthesis of Greek paideia and the scriptural worldview. ndeniably, the Church’s teaching on the mystery of the Holy Trinity stands at the very heart of Christian belief. Indeed, Uit has rightly been recognised as Christianity’s differentia specifica, namely that specific teaching which clearly distinguishes the 1 Christian faith from all other forms of monotheism. Notwithstanding the importance of this teaching and the fact that it is firmly rooted in the Scriptures, it nevertheless took the early Church many years to acquire a clearly articulated theology of the Trinitarian mystery. The need for precise terminology particularly emerged when the Church had to define with accuracy in what way the one God of Abraham, Isaac and Jacob – namely, the Father almighty – was related to Jesus Christ – who was professed to be God’s only begotten Son, his eternal Word and Image – PHRONEMA, VOL.
    [Show full text]
  • An Approach to Religious Formation for Children, Integrating the Heart, Mind, and Hand by D
    Catechesis of the Good Shepherd: An Approach to Religious Formation for Children, Integrating the Heart, Mind, and Hand by Dr. Mary Ford St. Tikhon's Orthodox Seminary South Canaan, Pennsylvania USA The Catechesis of the Good Shepherd (CGS) has been used effectively for over 50 years in over 30 different countries all around the world (from Chad in Africa, to Brazil, to Italy, and all over the US and Canada), in many varied cultures and with children from many different backgrounds. It has been officially blessed by Metropolitan Joseph (and Metr. Philip before him) of the Antiochian Archdiocese, and Bishop David of Alaska of the Orthodox Church in America (OCA), who gives it his “highest recommendation and endorsement.” It is required (since last year going forward) of all students at St. Herman's Orthodox Seminary in Alaska, and it has been taught for years at Holy Cross Orthodox Seminary in Brookline, MA (Greek Orthodox Archdiocese), in the summers. This catechesis assumes that “to initiate the child into the Christian mystery is to initiate the child into the mystery of life,”1 for the Christian message “is rooted in the most profound depths of the human person and in the whole of reality. It nourishes the most irrepressible hunger of the human person [“to receive and return” the love of God2], and enlightens all that surrounds one.”3 CGS seeks to help meet that hunger, those vital spiritual needs of the child at their particular ages. Since children around the world have responded very positively in similar ways to this program, it is reasonable to assume that it does provide what truly meets the child's vital needs and what resonates with that age.
    [Show full text]
  • The Importance of Athanasius and the Views of His Character
    The Importance of Athanasius and the Views of His Character J. Steven Davis Submitted to Dr. Jerry Sutton School of Divinity Liberty University September 19, 2017 TABLE OF CONTENTS Chapter I: Research Proposal Abstract .............................................................................................................................11 Background ......................................................................................................................11 Limitations ........................................................................................................................18 Method of Research .........................................................................................................19 Thesis Statement ..............................................................................................................21 Outline ...............................................................................................................................21 Bibliography .....................................................................................................................27 Chapter II: Background of Athanasius An Influential Figure .......................................................................................................33 Early Life ..........................................................................................................................33 Arian Conflict ...................................................................................................................36
    [Show full text]
  • The Teachings of St. Gregory Palamas on Knowing God by Experience
    The Teachings of St. Gregory Palamas on Knowing God by Experience by Fr. Symeon Kees St. Gregory Palamas masterfully explained how we can know God personally by experience and, at the same time, how God is completely beyond us, unreachable, and unknowable. To understand St. Gregory’s teachings, one should first realize that he emphasized the necessity of direct, personal knowledge (that is, the experience of God), not discursive knowledge acquired by means of reason, which offers only insufficient concepts of God.1 (In other words, there is a difference between knowing God personally and just knowing about God by reading books or philosophically thinking about God.) Mantzaridis wrote that “direct and personal knowledge of God is achieved through a mystical communion with Him. Man gains true knowledge of Him once he is visited by deifying grace and united through it with God. The more man accepts the divinizing transformation worked within him by the Holy Spirit, the more perfect and full is his knowledge of God”2 This direct knowledge is a fruit, not of reason or the process of learning external information, but knowledge acquired from within the person united to the One known through personal communion. St. Gregory Palamas said simply, “Contemplation…is the fruit of a healthy soul, outcome and a state which divinize man. It is through contemplation that a person is made divine, not by speculative analogies in the basis of skilful reasoning and observations…but under the guidance of stillness.”3 1 St. Gregory Palamas, The Triads, A.I.i – I.i.20, ed.
    [Show full text]
  • Address to Young Men on the Right Use of Greek Literature by Saint Basil: a Corpus Stylistic Approach
    Globe: A Journal of Language, Culture and Communication, 2: 108-123 (2015) Address to young men on the right use of Greek literature by Saint Basil: A corpus stylistic approach Georgios Alexandropoulos, National and Kapodistrian University of Athens Abstract: The purpose of this study is to examine the text Address to young men on the right use of Greek literature by Saint Basil using corpus stylistics. In this interdisciplinary study rhetorical analysis is combined with linguistic theories and corpus-linguistic tools. Via application of this methodological framework, we can extract secure and meaningful results as regards the style and the ideological intentionality of Saint Basil in this text. Keywords: Communicative and rhetorical goal, corpus stylistic approach, Saint Basil, style. 1. Introduction Saint Basil1 was born in 330 in Caesarea of Cappadocia. His family was well-off and his parents were well-educated. He studied close to the teacher of rhetoric Lebanius2 and subsequently went to Athens to study philosophy and rhetoric. He donated the greater part of his property to poor people and became the Bishop of Caesarea in 370. Our research is based on one text of Saint Basil Address to young men on the right use of Greek literature;3 in order for us to be able to apply corpus-linguistic analysis, the text (4,360 word tokens) was electronically typed and we relied on Migne (1857-1866) as regards its form (PG 31, 563-590). In this treatise, Saint Basil presents his view on the worth of the literature of Ancient Greece and conveys to the audience the criterion of usefulness in their lives.
    [Show full text]
  • The Religious Dimension in the National Language of the Greeks
    THE RELIGIOUS DIMENSION IN THE NATIONAL LANGUAGE OF THE GREEKS Archbishop Stylianos (Harkianakis) Abstract: This paper provides several indicative insights into the 'religious' dimension of the Greek language. It refers not only to the specific notion of the Divine, but also to the general disposition towards piety which is expressed in a people's language, even when speaking about the most mundane matters. Several Greek terms are analysed. For instance the term υπάρχω represents a higher order above each person, a higher being, to which one submits by definition; the very term therefore indicating a ruler second in order. The abstract nouns καθήκον (duty) and αλήθεια (truth), εξήγηση (explanation) vis-a-vis ερμηνεία (hermeneutics), and σώμα (body) vis-à-vis πνεύμα (spirit) are used as examples. While parallels have also been drawn from time to time between Christ and Dionysos as well as Christ and Apollo, a similar correlation between the Theotokos and Ariadne offers astonishing analogies and likenesses. Beyond the ontological and ethical levels there is also a gnosiological level at which significant Greek terms clearly indicated the direct reliance of the human being upon God. hen Isocrates asserted that it is right 'to call Greeks those who partake in our education, rather than common ancestry', Whe was formulating a cultural truth of universal value - the antithesis of every form of chauvinism or racism. This truth was repeated - and complemented to some extent - in more recent times by G. Tertsetis through his well-known aphorism that 'language is the custom of customs'. Isocrates is in fact complemented by Tertsetis for, while the former underlines the educational factor in general, as a collective condition of the unity and homogeneity of a people, the latter extols the instrument of language/?er se both as an indicator of the inner psyche and as a reflection of the particularity of a national entity.
    [Show full text]
  • Sinai, Zion, and Eden in Byzantine Hymnographic Exegesis1
    Bogdan G. Bucur PiĴ sburgh, PA “THE MOUNTAIN OF THE LORD“: SINAI, ZION, AND EDEN IN BYZANTINE HYMNOGRAPHIC EXEGESIS1 Introduction In the manifesto of the “Theophaneia School,“ Alexander Go litzin ventures the following bold statement: Theophany permeates Orthodox Tradition throughout, informing its dogmatic theology and its liturgy. That Jesus, Mary’s son, is the very One who appeared to Moses and the prophets — this is the consistent witness of the ante-Nicene Fathers, and remains founda- tional throughout the fourth century Trinitarian controversies and the later christological disputes.2 In the pages to follow, I would like to show that, aside from the his- tory of creeds, councils, and condemnations, and accompanying the patristic works of Christology or trinitarian theology, the identifi cation of the Son of Mary with “the Lord of Glory whom Moses saw of old“ is also aĜ rmed by the hymnographic tradition of the Christian East. The witness of Byzantine hymnography is extremely relevant, as no single patristic work has been read so extensively and with such uncondi- tional acceptance throughout the ages. Nevertheless, as I will show, the exegetical dimension of Byzantine hymnography is diĜ cult to de- fi ne using the categories commonly used for early Christian exegesis (“allegory,“ “typology,“ etc); I submit that a more suitable category (1) Except where indicated, the English translation of the hymns is taken from The Festal Menaion (trans. Mother Mary and Kallistos Ware; London— Boston: Faber&Faber, 1969) and The Lenten Triodion (trans. Mother Mary and Kallistos Ware; London—Boston: Faber&Faber, 1977), modifi ed only to con- form to contemporary use of pronouns and verbs.
    [Show full text]
  • Download File
    1 Uncovering Desire: Explorations in Eros, Aggression and the Question of Theosis in Marriage Pia Chaudhari INTRODUCTION Over 1500 years ago, in Antioch, St. John Chrysostom gave advice to men seeking to pacify an upset wife. Speak lovingly to her, he instructed; tell her “that you love her more than your own life…and that your only hope is that the two of you pass through this life in such a way that in the world to come you will be united in perfect love.” Say to her “Our time here is brief, and fleeting, but if we are pleasing to God, we can exchange this life for the Kingdom to come. Then we will be perfectly one both with Christ and each other and our pleasure will know no bounds1.” This counsel is striking in the depth and weight he gives to the love, and pleasure in such love, between a husband and wife. Notably, this love does not end with death but transcends it, extending into the Kingdom of Heaven. Else- where he speaks warmly of the same bond, saying “the power of this love is truly stronger than any passion; other desires may be strong but this one alone never fades. This love (eros) is deeply planted within our inmost being.”2 We have here a strong and simple insight into the nature of love as eros. It is deeply implanted in our inmost beings, and it is stronger than death. How, then, does it relate to salvation? Does it provide a clue as to the link between our embodied lives now and the life to come? And what do we do with aggression that surfaces, or goes underground, to bedevil the best of our attempts at union? This paper is a brief exploration of the intertwining of eros and theosis in the sacramental union that is marriage, using depth psychological insights and Orthodox theology.
    [Show full text]
  • Motion (Κίνησις) and Anthropology in the Writings of Gregory of Nyssa
    THE CATHOLIC UNIVERSITY OF AMERICA Motion (κίνησις) and Anthropology in the Writings of Gregory of Nyssa A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree Doctor of Philosophy By Tera D. Harmon Washington, D.C. 2016 Motion (κίνησις) and Anthropology in the Writings of Gregory of Nyssa Tera D. Harmon, Ph.D. Director: Susan Wessel, Ph.D. Since the middle of the 20th century, scholars have commented on the frequency and range of topics for which Gregory of Nyssa employs the term kinesis. Besides categorizing all creation, including humanity, as the offspring of rest and motion, Gregory uses the language of motion to describe a vast array of human activities, including thought, language, emotion, sin, virtue, and spiritual ascent, among others. While Gregory’s emphasis on motion has been noticed and discussed, it has yet to be analyzed in a systematic or comprehensive fashion. This study analyzes Gregory’s use of the term kinesis in its varied contexts to develop a synthesis of Gregory’s thought on motion and consider how it relates to his anthropology. By examining descriptions of the motion many entities, both literal and metaphorical, the first part of this study affirms the centrality of kinesis to Gregory’s anthropology. Further, it argues that Gregory considered kinesis to be fundamental to humans, marking them as created beings, separate from God, even in the eschaton. The notions of kinesis and diastema being closely aligned with one another, this dissertation further argues that humans retain their diastemic nature in the resurrection.
    [Show full text]
  • The Son of Man and the Ancient of Days Observations on the Early Christian Reception of Daniel 7
    The Son of Man and the Ancient of Days Observations on the Early Christian Reception of Daniel 7 Bogdan G. Bucur Duquesne University, Pittsburgh Abstract: The divergence between the two textual variants of Dan 7:13 (“Old Greek” and “Theodotion”) and their distinct ways of understanding the relationship between Daniel’s “Ancient of Days” and “Son of Man” is insufficiently studied by scholars of the Book of Daniel, and is neglected by translators of the LXX. This article offers a critical examination of the status quaestionis and a discussion of the exegetical, doctrinal, hymnographic, and iconographic productions illustrating the rich reception history of Daniel 7 in Late Antique and Medieval, especially Byzantine, Christianity. While one exegetical strand distinguishes between the Son of Man (identified as God the Son) and the Ancient of Days (identified as God the Father), an equally, if not more widespread and influential, interpretation views Jesus Christ as both “Son of Man” and “Ancient of Days.” The article argues against the thesis of a direct correlation between the two textual variants of Dan 7:13 and the two strands of its reception history. Introduction The Christian reception history of Daniel 7:13 is complicated by the existence of two authoritative Greek variants of this verse. The pages to follow review the state of scholarship and argue that this textual divergence actually had a minimal impact on the Wirkungsgeschichte of Dan 7:13. This article is also concerned with the best ways to describe the multi-layered reception history of Greek Daniel 7, its diverse modes of symbolisation and strategies of appropriating the sacred Scriptures of Israel as Christian Bible.
    [Show full text]
  • Saint John Chrysostom
    St Andrew’s Greek Orthodox Theological College 242 Cleveland St Redfern NSW 2016 Australia The Seventh Saint Andrew’s Patristic Symposium Saint John Chrysostom 23 – 24 September 2016 The Seventh St Andrew’s Patristic Symposium Saint John Chrysostom 23 - 24 September 2016 The seventh St Andrew’s Patristic Symposium focuses on the personality, contributions and legacy of Saint John Chrysostom. Traditionally acknowledged as a great orator, scriptural interpreter and dedicated shepherd, in recent times the significance of Chrysostom is primarily assessed from the viewpoint of social history. Very recently, his input to the notion of free will has opened new avenues for exploration, for instance by scholars of Saint Maximus the Confessor. The Byzantine acclamation of Chrysostom as an ecumenical teacher and the references to him in the 14th century hesychast disputes require further assessment. A broader, interdisciplinary approach to Chrysostomian studies, such as that represented by the papers offered for the present conference, will cast further light on the various contributions of this venerable figure of early Christianity. Keynotes Professor Pauline Allen Fellow of the British Academy Fellow of the Australian Academy of the Humanities Centre for Early Christian Studies and Australian Catholic University (Brisbane QLD) Department of Ancient Languages, University of Pretoria Sydney College of Divinity John Chrysostom after Chalcedon: A Useful Ecumenist? Dr Wendy Mayer Fellow of the Australian Academy of the Humanities Centre for Early Christian Studies and Australian Catholic University (Brisbane QLD) John Chrysostom: Moral Philosopher and Physician of the Soul Conveners Dr Doru Costache (St Andrew’s) Professor James Harrison (Sydney College of Divinity) Dr Adam Cooper (John Paul II Institute for Marriage and Family) Dr Mario Baghos (St Andrew’s) The conveners express their gratitude to Australian Research Theology Foundation Inc., which has offered two bursaries for postgraduate students.
    [Show full text]