Request for Clarification about Orthodox Teachings/History

patricius79

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Patricius, do you understand that the Papacy has changed? Then-Cardinal Ratzinger, the future Pope Benedict, understood this when he said that the Church of Rome and the Churches of the East had a more similar understanding of primacy than the Rome of today does with the Roman Church of 1054:

...their [the pre-schism Roman Church's] concept of the Roman primacy was certainly far less different from that of Cerularius than from that, let us say, of the First Vatican Council.


Hi Isshinwhat,

Thank you.

This is a brief fragment of a quotation, so I'm not sure exactly what is being said here. If Ratzinger is saying that the Papacy developed over time, then I would certainly agree, as with all the doctrines of the Church. But as Schmemann himself testifies, the fathers and councils unanimously acknowledge Rome as the Senior Church and Center of Ecumenical agreement. I believe Afanassieff acknowledges that even St. Ignatius viewed Rome as presiding over the Eucharistic assembly.

You had quoted St. Vincent Lerins, who is a clear exponent of the development of doctrine. St. Augustine said that heresies force the Church to understand her doctrines more accurately (the City of God). And St. Vincent Lerins said that as the human body grows, so likewise the knowledge of the Church grows over time. (Commonitory ch. 23).

It also seems pretty clear from the essay of Schmemann on primacy, that Orthodox ecclesiology has developed over time. Afanassieff even said in the 1960s that the Orthodox have no systematic doctrine of church government. Likewise Orthodox has--as Schmemann testifies--been clearly off the path of "Eucharistic ecclesiology" over the centuries, and has been involved in nationalistic tendencies and a close identification of the Church with the Empire/state and with natural and jurisdictional ideas of Church government.

Peace,
Pat
 
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isshinwhat

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At this point it is clear to me that you are reading what you wish to see into works by Fr. Schmeman (which we have previously addressed) et al and are now merely arguing to argue. I have repeated myself multiple times and no longer have the inclination to participate in what I hoped was an unbiased examination of history but has descended into a defense of Roman heterodoxy with such a variety of topics that it is impossible to address them all at length (nor is it appropriate on this site). I tried addressing subjects one at a time, but to no avail.

Take care.
 
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patricius79

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At this point it is clear to me that you are reading what you wish to see into works by Fr. Schmeman (which we have previously addressed) et al and are now merely arguing to argue. I have repeated myself multiple times and no longer have the inclination to participate in what I hoped was an unbiased examination of history but has descended into a defense of Roman heterodoxy with such a variety of topics that it is impossible to address them all at length (nor is it appropriate on this site). I tried addressing subjects one at a time, but to no avail.

Take care.

Hi Isshinwhat,

Thank you.

I've been trying to stay focused, too. I'm not sure where you think I've gotten off track or been impertinent.

I was responding to your posts, I believe. You asked me to respond to your quotation of Josef Ratzinger, so I did so, quoting St. Vincent of Lerins---whom you had quoted to me earlier--regarding the reality of doctrinal development.

If I'm not following the rules of this area of the forum, I would want to correct that.

As far as intention: I don't think we should be judging each others intentions.

If you could be more specific about what I am doing that is against the rules or inappropriate, perhaps that would be helpful.

As far as Honorius, one of the things we both agree on is that Honorius did not make an ex cathedra statement affirming Monothelitism, right?

As far as Fr. Schmemann, I read his whole essay on "the Idea of Primacy in Orthodox Ecclesiology" and have been trying to understand it.

But if you don't wish to continue discussing, of course that is fine.

Peace,

Pat
 
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ArmyMatt

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you say: It does appear that neither of us has evidence that Honorius--though he failed seriously--defined Monothelitism as binding on the Church.


If he had, I doubt that St. Maximus the Confessor would have defended him, or that same Ecumenical Council would have agreed with Pope Agatho's claim that the Roman See had always been orthodox.

it doesn't matter. he was anathematized, and you only get anathematized for perpetuating heresy. and I said that at the time Rome had always been Orthodox, even if her Popes were not.

you say: The dogma of Papal Infallibility does not mean that Popes will always be good leaders, or that they will have all the answers, but only that they will never define an error in their role as the Successor of St. Rock.

Is that your understanding? Or do you have a different one?

I know, but they have defined errors. just because you cannot find Honorius' error does not mean he did not make them. if he hadn't, he would not have been anathematized. and it's St Peter, not St Rock.

you say:As far as Athanasius and Cyril, I don't know that they themselves ever recanted the "One Nature Incarnate" phrase. But given their deference to Rome, I'm sure they would have if they were asked to.

you are right, they were not recanted because they did not need to be. they were defined.

you say: I don't see how that refutes the claim that Rome had a stellar record of Catholic Orthodoxy compared to the Eastern Sees; or the related claim that 10 of the Patriarchs of Constantinople were Monophysite or Monothelite; or the related claim that between 341 to 681 at least 2 of the three great Eastern Patriarchates were simultaneously heterodox for 112 years; or the claim that the Eastern Church split off from Rome and the Catholic Church for 220 years between 343 and 843 because the East was following the heresies of Arianism, Monophysitism, Monothelitism, and Iconoclasm

we are not discussing that. I know they had a stellar record. that does not mean they had direct authority over the Churches. folks have posted canons that refute that claim already.

seriously, please stop trying to sneak in what has already been delt with. and stop using Rock for St Peter
 
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Oct 15, 2008
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Pat is getting this info from the Primacy of Peter book; as a Catholic I read this collection of essays put together by Father Meyendorff, and it blew me away. The book is very intellectually honest, fair about how some Orthodox over-do their downplaying the papal primacy of honor/Coryphaeus role, but the book also extensively shows us that universal primacy, infallibility, supremacy, and the modern views of the papacy are utterly foreign notions. Any conclusions to the contrary show a misreading of this book.

At this point it is clear to me that you are reading what you wish to see into works by Fr. Schmeman (which we have previously addressed) et al and are now merely arguing to argue. I have repeated myself multiple times and no longer have the inclination to participate in what I hoped was an unbiased examination of history but has descended into a defense of Roman heterodoxy with such a variety of topics that it is impossible to address them all at length (nor is it appropriate on this site). I tried addressing subjects one at a time, but to no avail.

Take care.
 
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