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Justin Kissel

Post by Justin Kissel »

OOD,

Thank you for the post(s). I hope that Mor or Anastasios has some time yet to post in reply to what you are saying, as I would again say that I think this is an important issue. Perhaps I continue saying this because I have a specific interest in the beliefs of St. Isaac the Syrian, since he is probably the primary source (indirectly, via St. Justin Popovich) in how I understand Orthodox epistemology. Quite a weighty issue to trust someone outside of the Church on! :) I agree with you when you say:

but how can any small example, if its true, turn the entire concept of the church and her conscience on its head - the tail cannot wag the dog.

Yet nonetheless, IMO the issue could have a personal effect, especially in our age of... well, you know how bad our age is. I think we would both agree that people who believed incorrectly on certain dogmatic issues (e.g., St. Gregory of Nyssa) could still be in the Church, and even Saints of the Church. I think you and I would also agree that someone can be part of a recent "schism" and still be considered Orthodox (I remember discussing that before briefly with you, I think surrounding the turmoil leading up to the election(s) of St. Photius the Great). So, a question: supposing that you did become convinced that St. Isaac the Syrian held to an unorthodox belief, would this effect you in any serious way? Speaking for myself, I think that that is the type of thing that would make me much more sober and careful about dealing with problems in my own day. I might think more often, "Maybe so-and-so, even if they appear to be a heretic, is Orthodox after all? Am I sure?" (this, of course, is besides the point that I have neither the discernment nor authority to make such a judgment anyway:) ). I agree with you that exceptions don't overturn rules; yet, nonetheless, for every exception accepted (or "baptized") by the Church, I think we need to take that much more into account.

Hexapsalms

having "fled" he said to me, implying that they were cowards

:) Perhaps you could do the gentleman a favor and print out a copy of the Apologia that St. Athanasius wrote about his fleeing from persecutors, which begins

I Hear that Leontius, now at Antioch, and Narcissus of the city of Nero, and George, now at Laodicea, and the Arians who are with them, are spreading abroad many slanderous reports concerning me, charging me with cowardice, because forsooth, when I myself was sought by them, I did not surrender myself into their hands. - Defense of His Flight

OrthodoxyOrDeath

Post by OrthodoxyOrDeath »

Justin,

We have a person in our Church who is studying for his Masters in Byzantine History, he's confirmed what I wrote about St. Isaac the Syrian (in much greater detail).

So, a question: supposing that you did become convinced that St. Isaac the Syrian held to an unorthodox belief, would this effect you in any serious way?

That would really depend.

First, I would trust what the Church has taught for so long and so widely before any new age "discovery" or attempt at revisionism.

So of course this is hypothetical; but if we can take the "honey" of philosophy, I suppose if he was found to be expressing Nestorianism, a condemned heresy, then I don't think we could consider him a saint. But that should not be a reason I could not agree with other things he said, like Origen or Tertullian.

I think it is very different to say a person was teaching incorrectly with nobody so much as batting an eyelash and a person preaching or in communion with a known heresy. History has proven this difference is significant so IMHO its not, well, my opinion.

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Mor Ephrem
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Post by Mor Ephrem »

Joasia wrote:

I believe in One God, Father Almighty...

Can we use this as the measuring stick of who is and who is not following the true teachings of Christ? Even if certain persons were influenced under certain circumstances to deviate from one of these lines, wouldn't they have to answer to the consequence of that deviation?

Joasia,

Sure, we can use the Nicene-Constantinopolitan Creed as a measuring stick of who is and who is not following the true teachings of Christ, but only up to an extent. Not only do the Eastern Orthodox confess it, but so do the Orientals, the Nestorians, the Roman Catholics, and various Protestant groups. On the Creed, we can all agree. Where we disagree is on things not contained in the Creed, and so while the Creed is an expression of the Apostolic faith, it is the totality of the Apostolic faith that we must look at and use as a measuring stick.

And if they deviated from it, like the Nestorians and Arians(unbeknownst to their world of reality), wouldn't that make them fall out of the circle of the Truth? They would have been living half truths. So why give them the full acknowledgement of saints, if they were spiritually confused in the first place? Otherwise, we might as well consider all catholics, baptists, evangelist, pentecostans, etc., with the full Truth.

I don't think Arians would've accepted the Creed. Nestorians do, and yet they disagree with you on other points. But your position seems the most logical. Why acknowledge as saints those who were "heretics"? And yet, that is what seems to be the case.

Which brings us back to why we should be so insistant of Orthodoxy as the True faith.

Whose Orthodoxy?

As to OO-EO rapproachment - I don't "go there" online any longer. I merely mused at your apparent position concerning saints in the light of the fact that, in the past, this problem had been surmounted in the particular instance cited. ISTM that one must acknowledge a solution HAS worked before. Denial of the efficacy or validity of that solution at this point in time would seem to prevent future successes while awaiting for yet another solution or rationalization to be agrred upon. A not likely scenario.

I'm not asking you to discuss OO-EO rapproachment. If "Monophysites" are heretics, and Saint David and the others were "Monophysites", then they can't be saints of the Church. That they are allowed to be recognised as such (even while supposedly being outside of it) because of the attachment of a people seems inconsistent. Sure, the "Georgian" solution has worked before, but on what basis? At least "ecumenists" can claim that the Georgian saints were not "Monophysites" but "Miaphysites", but even a hundred years ago no one would've thought this way. Did the Assyrians who united themselves to the Russian Church keep "Mar Nestorius, Patriarch of Byzantium, which is the city of Constantinople, the unbloody martyr, persecuted for the truth of the orthodox confession" on their calendars? I can't imagine that this would be so. I would think it could be allowed if there was a recognition that those saints were not in fact heretics. That is why I don't see this as so much of a problem in the OO-EO situation, provided everyone comes to recognise that saints on both sides were not in fact heretics. But that hasn't been officially recognised by everyone yet, and the "traditional" EO position is that we are heretics, so logically the question remains.

OOD,

I will have to get back to you about the Nestorians after I get a chance to read what you linked to, consult other sources and discuss this issue with my professors, which will take a while. That sounds evasive, I know, but I can't do anything else.

Now I would not presume to tell you what you believe Mor, but I don't think you will disagree that you are a Monothelite.

In the sense that you mean "Monothelite", I am not, and in the sense that you mean "Monophysite", I am not.

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joasia
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Post by joasia »

Mor ephrem,

Sure, we can use the Nicene-Constantinopolitan Creed as a measuring stick of who is and who is not following the true teachings of Christ, but only up to an extent.

The reason the Creed was composed was to INDICATE what teachings was correct and what wasn't, because the Arians were imposing their OPINIONS and FALSE TEACHINGS about CHRIST'S nature. They allowed NO EXTENTS to qualify OUTSIDE of the CREED.

Not only do the Eastern Orthodox confess it, but so do the Orientals, the Nestorians, the Roman Catholics, and various Protestant groups.

The EASTERN Orthodox are distinguished as a GROUP in reference to other DENOMINATIONS. What we understand as the EASTERN Orthodox is the line of APOSTOLIC success that has PRESERVED the teachings of the APOSTLES. The other denominations have either, added or removed from the CREED.

I know more about the Roman Catholics, so I can say that they have already taught falsely, JUST in reference to the Creed. It's called the FILIOQUE. They maintain that the HOLY SPIRIT proceeds from the Father and the Son, whereas, it was established by the APOSTLES and written in the CREED that the HOLY SPIRIT proceeds from the FATHER and with the FATHER and SON, is worshipped and glorified.

When one of the bishops under the See of Rome, I believe, in Spain, started saying it that way, during the point in the liturgy of professing the faith, it caused concern in the Eastern Sees and a long, unsuccessful attempt to have the statement cease. Hence, therefore and a few years later...voila...the Great Schism. So obviously, the change in the wording, alone, of the faith caused a division. This already looks like the consequence of a bad choice.

I guarentee you that if you examine the other religions, you mentioned, under the scrutiny of the light of truth, you will see that they either, added or extracted from the CREED, which is the confession of the faith of the way Christianity should be. Thereafter, the beliefs give you a whole different result. It's like having a special recipe. You give the recipe to 5 different people, they innovate on it and the result is a totally different kind of soup. They HAD the original recipe, but decided to change it. With soup, I don't mind, as long as it's edible. With the Christian faith, it's a spiritual tragedy.

On the Creed, we can all agree.

That doesn't make any sense. If you talk to these different religious groups you mentioned, they will disagree with certain lines or add their own. So there is no agreement.

Where we disagree is on things not contained in the Creed, and so while the Creed is an expression of the Apostolic faith, it is the totality of the Apostolic faith that we must look at and use as a measuring stick.

Maybe, I'm misunderstanding you, but the Creed states "And In One, Holy Catholic, Apostolic Church." The indication of the Apostles means that these Holy Fathers were carrying on the teachings from the Apostles, that Christ, Himself, taught them.

What do you mean by the "totality" of the Apostic faith. The CREED was written down on paper or whatever, to RECORD the Apostles' teachings that these men and those before them, knew in faith and passed down by oral tradition. That's why they had to write it down...so that the people would not start getting confused because others were saying it differently. Tell me something....when you sign your name to a document, that pretty much seals the deal, doesn't it?

Now if you don't have the trust of these men who wrote the CREED to specify what the Apostles taught(which was taught to them by Christ, during all those long sessions into the morning...where I believe a man fell out of window because he fell asleep; ), then I don't think anybody's explanations will satisfy your soul.

People have made religion a forum of intellectual debate. It's not that at all, but I guess your PROFESSOR wouldn't understand that too. Coming to the faith in Christ with the true teachings is like...how can I say...an assuredness that NOW I am where I should be. Even if I am not studied in Theology, I can make definite statements about my faith, because I'm LIVING it, I'm not STUDYING it.

Nestorians do, and yet they disagree with you on other points.

Well, if it's outside of the CREED then the disagreements can go on forever. But, that is not the measuring stick to follow, because it's just a point of opinion. It can go on forever. There has to be one common denominating factor that is stable for measurement, otherwise, there is no consistency in measurement. It all becomes hypothetical...and that can drive a person crazy. We need final answers. Scientic and moral.

If your professor is more interested in philosphy, then you are in a tornado of ideas. And we all know what damage tornados can do. But, the truth is like the sun, it is ALWAYS there even if it is obscured by the clouds. WE KNOW IT IS THERE. But, unfortunately, there are people who focus just as far as the clouds and that's all they see.

And yet, that is what seems to be the case.

By whose opinion? Your comment is mis-leading. Back it up. I know you gave names of saints, outside of Orthodoxy, but where did you get those names from?

Whose Orthodoxy?

Maybe you are not clear about what Orthodoxy means. It's not established by a certain group of people. It means: "the straight path". It was used before the Great Schism. But, after the See of Rome caused the Great Schism, the Eastern Church had to distinguish themselves according to their confession. Don't look at the hierarchs in position now. They have their own agenda. The True Faith is Christian, which is upheld with the CREED. It is our guiding light through spiritual life.

Religion became a word indicating different beliefs. But, those who are of the Apostolic line of succession have always been following that straight path. The other "beliefs" have deviated away from that path. Ever get lost? Take a wrong turn? It's amazing how the words that God gave us, can be literal and metaphorical.

Joanna

Create in me a clean heart, O God, and renew a right spirit within me. (Ps. 50)

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Aristokles
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Post by Aristokles »

Sorry, Phil.
I don't know enough about these Georgian saints (St David, etc.) to give you a response. I don't even know if they were raging monophysites or just recognized as saints by the Georgians during the 150 year separation from the Chalcedonians.

Demetri

Anastasios
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Post by Anastasios »

A source we could consult is the book "History of Christianity in Asia, Vol 1" by Samuel Hugh Moffett. He discusses the Assyrian Church in some detail.

Anastasios

Disclaimer: Many older posts were made before my baptism and thus may not reflect an Orthodox point of view.
Please do not message me with questions about the forum or moderation requests. Jonathan Gress (jgress) will be able to assist you.
Please note that I do not subscribe to "Old Calendar Ecumenism" and believe that only the Synod of Archbishop Kallinikos is the canonical GOC of Greece. I do believe, however, that we can break down barriers and misunderstandings through prayer and discussion on forums such as this one.

Justin Kissel

Post by Justin Kissel »

Added to my Amazon.com cart (I also bookmarked the text OOD linked to) /\ Unfortunately, it would be months before it would do me any good as it relates to the discussion on this particular thread... did you have anything in mind that you can quote Anastasios?

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