The volume "The Filioque: History of a Doctrinal Controversy" by A.Edward Siecienski (Oxford Univ... more The volume "The Filioque: History of a Doctrinal Controversy" by A.Edward Siecienski (Oxford University Press, 2010 ; 355 pp,) is said to be "the first complete English-language history of the 'filioque' written in over a century", now surpassing in extent H. B. Swete's excellent "On the History of the Doctrine of the Procession of the Holy Spirit from the Apostolic Age to the Death of Charlemagne" (1876). The centuries-old dogmatic controversy over the 'Filioque' between Catholics and Eastern Orthodox, he writes, is "one of the most interesting stories in all Christendom"...and ultimately "a tragic tale insomuch as the 'filioque" [the word meaning 'and from the Son' added by the Western Church to the original Nicene-Constantinople Creed of 381 A.D.] became the source and focus of a schism between East and West that has endured for well over a millennium".(p. v.) As the author observes, "Catholics profess the Spirit's procession from the Son because they believe it to be true." The bloc of 16 or so Eastern Orthodox Churches, however, "cannot accept that profession of faith because they believe the Western doctrine to be in error", in fact, heretical and blasphemous. The Catholic doctrine embodied in the formula of the 'Filioque' (despite a few modern Eastern Orthodox theologians' expressed willingness to accept it as a legitimate theologoumenon (heological opinion) "remains an obstacle to ecclesial unity between Catholics and Orthodox". Though, as our author notes, "the power and jurisdiction of the Bishop of Rome has long supplanted the 'filioque' as the issue separating the Orthodox from their Catholic brethren" (pp. vi-vii), many Orthodox continue to regard the doctrine embodied in the "Filioque" as "heretical" and its recitation in the Creed of the Roman Church, unacceptable. This position continues to be generally maintained despite the explanations contained in the important 1985 document "The Greek and Latin Traditions Regarding the Procession of the Holy Spirit" issued by the Vatican's Pontifical Council for Christian Unity. This Study clarifying the linguistic expressions used by Western and Eastern theologians for the Procession attempted to articulate delicately but firmly Catholic teaching on the 'Filioque' "in light of historic Orthodox concerns". It was received with some sympathy by a number of Orthodox theologians, but its conclusions fundamentally rejected by others who demand the 'Filioque' must be expunged from any liturgical inclusion in the Creed, if Reunion is to take place.
Noted is Fr. Cleenewerck's welcome irenic tone in his treatment of Catholic doctrines but also h... more Noted is Fr. Cleenewerck's welcome irenic tone in his treatment of Catholic doctrines but also his failure to acknowledge the scope and juridical reality of the Roman Primacy as understood in the First Millennium. Other Orthodox theologians will not be in agreement with him regarding the Infallibility of the Church, the acceptability of other doctrines long disputed between Catholics and Orthodox, and his view that a universal Primacy in the Church is reconcilable with the Eucharistic theology of the local Church.
In this brief volume, well -known Catholic author, translator, and writer, Kenneth D. Whitehead, ... more In this brief volume, well -known Catholic author, translator, and writer, Kenneth D. Whitehead, gives a remarkably concise exposition and convincing defense of the doctrinal continuity of Vatican II's "Declaration on Religious Freedom" (Dignitatis Humanae) with past Catholic teaching. The conciliar "Declaration on Religious Freedom (DH) has remained a source of great controversy in the post-conciliar period, giving rise to the only organized major schism, that of Archbishop Lefebrve and his followers, as well as to a spate of other "traditionalist" sectarians -all of whom have accused Vatican II of a radical break with past Catholic teaching on religious liberty. Some "traditionalists" would became outright schismatics in denial of the truth of DH's teaching on religious freedom while others have candidly expressed their inability to resolve what appeared to be a contradiction of past Catholic teaching because of DH's doctrinal formulation of religious liberty as "one based on affirming the human dignity of the religious believer".
Regarded as the greatest of Russian philosophers, Vladimir Soloviev (1853-1900 was praised by Pop... more Regarded as the greatest of Russian philosophers, Vladimir Soloviev (1853-1900 was praised by Pope John Paul II for establishing "a fruitful relationship between philosophy and the word of God." As the Christian philosopher of Godmanhood and critic of naturalism and atheistic humanism, he saw the urgency of ending the tragic schism between Russian Orthodoxy and Rome. His ecclesiological masterpiece, "Russia and the Universal Church" was an unequivocal profession of faith in the Catholic doctrine of the Roman primacy. French Jesuit Michel d'Herbigny's seminal book "Vladimir Soloviev: a Russian Newman" influenced many writers who similarly saw certain resemblances between two of the pioneers of nineteenth-century ecumenical thought, Soloviev and the Blessed John Henry Newman. Soloviev's theocratic theology of politics and development of the social gospel remain of particular interest to students of Catholic social doctrine. The greatest of Russian philosophers and an acclaimed spiritual genius, Vladimir Soloviev , died at the country home of his friend, Prince Troubetzkoy, after receiving the Last Sacraments from a Russian Orthodox priest. Soloviev would be called, not without reason, by his English, American, and French admirers, "the Russian Newman." The reference is to Blessed John Henry Cardinal Newman, who as one of the intellectual leaders of the Church of England gave impetus to the Oxford Movement, which saw Protestants begin to reconsider the nature of the Church and the need to end all the divisions among Christians that impeded the mission of the Church in a rapidly de-Christianizing Europe. French Jesuit Michel d'Herbigny's "Vladimir Soloviev: A Russian Newman" (which would appear in six editions, translated into English in 1918) did much to establish certain resemblances between two of the giants of nineteenth-century thought, one an English priest and the other a Russian layman whose studies led him to believe that he had never been completely outside the fold of the Catholic Church. Soloviev's view of Russian Orthodoxy was not unlike Newman's view of Anglicanism. Soloviev held that "the Slavonic nations were never absolutely cut off from the Catholic Church, because the historic excommunication [of 1054] affected Constantinople and not Russia."(1) As historic changes take place in the relationship between the Church of England and the Roman Catholic Church (namely, the establishment by Pope Benedict XVI of personal ordinariates for Anglicans seeking communion with Rome), it may be instructive and supportive of ecumenical progress with Orthodoxy to look more closely at the life and thought of Vladimir Soloviev. The Significance of Soloviev Leonard Walton furnishes an interesting description of the famous Russian philosopher
Discusses the grievances of Byzantine patriarchs who fueled the animosities between Latins and Gr... more Discusses the grievances of Byzantine patriarchs who fueled the animosities between Latins and Greeks and prepared the way for formal Schism.
The Controversy over the doctrines and teachings of the 14th century Byzantine Greek theologian G... more The Controversy over the doctrines and teachings of the 14th century Byzantine Greek theologian Gregory Palamas shook the Byzantine Church. Both unionists seeking to end the Schism and anti-unionists who opposed Unity with Rome censured Palamas for doctrinal innovations. Palamas himself regarded the Latins as heretics. Palamas' ontological distinction between God's essence and "uncreated energies"" , as well as his teachings on the Procession of the Holy Spirit, the Taboric Light, and denial of the Particular Judgment continue to constitute impediments to the Reunion of the Catholic and Orthodox Churches.
A Catholic writer makes pertinent observations on the conflicting theological positions of partic... more A Catholic writer makes pertinent observations on the conflicting theological positions of participants leading to controversy between pro-ecumenical and anti-ecumenical factions. there is also question of the doctrinal authority of the Council held in Crete.
The volume "The Filioque: History of a Doctrinal Controversy" by A.Edward Siecienski (Oxford Univ... more The volume "The Filioque: History of a Doctrinal Controversy" by A.Edward Siecienski (Oxford University Press, 2010 ; 355 pp,) is said to be "the first complete English-language history of the 'filioque' written in over a century", now surpassing in extent H. B. Swete's excellent "On the History of the Doctrine of the Procession of the Holy Spirit from the Apostolic Age to the Death of Charlemagne" (1876). The centuries-old dogmatic controversy over the 'Filioque' between Catholics and Eastern Orthodox, he writes, is "one of the most interesting stories in all Christendom"...and ultimately "a tragic tale insomuch as the 'filioque" [the word meaning 'and from the Son' added by the Western Church to the original Nicene-Constantinople Creed of 381 A.D.] became the source and focus of a schism between East and West that has endured for well over a millennium".(p. v.) As the author observes, "Catholics profess the Spirit's procession from the Son because they believe it to be true." The bloc of 16 or so Eastern Orthodox Churches, however, "cannot accept that profession of faith because they believe the Western doctrine to be in error", in fact, heretical and blasphemous. The Catholic doctrine embodied in the formula of the 'Filioque' (despite a few modern Eastern Orthodox theologians' expressed willingness to accept it as a legitimate theologoumenon (heological opinion) "remains an obstacle to ecclesial unity between Catholics and Orthodox". Though, as our author notes, "the power and jurisdiction of the Bishop of Rome has long supplanted the 'filioque' as the issue separating the Orthodox from their Catholic brethren" (pp. vi-vii), many Orthodox continue to regard the doctrine embodied in the "Filioque" as "heretical" and its recitation in the Creed of the Roman Church, unacceptable. This position continues to be generally maintained despite the explanations contained in the important 1985 document "The Greek and Latin Traditions Regarding the Procession of the Holy Spirit" issued by the Vatican's Pontifical Council for Christian Unity. This Study clarifying the linguistic expressions used by Western and Eastern theologians for the Procession attempted to articulate delicately but firmly Catholic teaching on the 'Filioque' "in light of historic Orthodox concerns". It was received with some sympathy by a number of Orthodox theologians, but its conclusions fundamentally rejected by others who demand the 'Filioque' must be expunged from any liturgical inclusion in the Creed, if Reunion is to take place.
Noted is Fr. Cleenewerck's welcome irenic tone in his treatment of Catholic doctrines but also h... more Noted is Fr. Cleenewerck's welcome irenic tone in his treatment of Catholic doctrines but also his failure to acknowledge the scope and juridical reality of the Roman Primacy as understood in the First Millennium. Other Orthodox theologians will not be in agreement with him regarding the Infallibility of the Church, the acceptability of other doctrines long disputed between Catholics and Orthodox, and his view that a universal Primacy in the Church is reconcilable with the Eucharistic theology of the local Church.
In this brief volume, well -known Catholic author, translator, and writer, Kenneth D. Whitehead, ... more In this brief volume, well -known Catholic author, translator, and writer, Kenneth D. Whitehead, gives a remarkably concise exposition and convincing defense of the doctrinal continuity of Vatican II's "Declaration on Religious Freedom" (Dignitatis Humanae) with past Catholic teaching. The conciliar "Declaration on Religious Freedom (DH) has remained a source of great controversy in the post-conciliar period, giving rise to the only organized major schism, that of Archbishop Lefebrve and his followers, as well as to a spate of other "traditionalist" sectarians -all of whom have accused Vatican II of a radical break with past Catholic teaching on religious liberty. Some "traditionalists" would became outright schismatics in denial of the truth of DH's teaching on religious freedom while others have candidly expressed their inability to resolve what appeared to be a contradiction of past Catholic teaching because of DH's doctrinal formulation of religious liberty as "one based on affirming the human dignity of the religious believer".
Regarded as the greatest of Russian philosophers, Vladimir Soloviev (1853-1900 was praised by Pop... more Regarded as the greatest of Russian philosophers, Vladimir Soloviev (1853-1900 was praised by Pope John Paul II for establishing "a fruitful relationship between philosophy and the word of God." As the Christian philosopher of Godmanhood and critic of naturalism and atheistic humanism, he saw the urgency of ending the tragic schism between Russian Orthodoxy and Rome. His ecclesiological masterpiece, "Russia and the Universal Church" was an unequivocal profession of faith in the Catholic doctrine of the Roman primacy. French Jesuit Michel d'Herbigny's seminal book "Vladimir Soloviev: a Russian Newman" influenced many writers who similarly saw certain resemblances between two of the pioneers of nineteenth-century ecumenical thought, Soloviev and the Blessed John Henry Newman. Soloviev's theocratic theology of politics and development of the social gospel remain of particular interest to students of Catholic social doctrine. The greatest of Russian philosophers and an acclaimed spiritual genius, Vladimir Soloviev , died at the country home of his friend, Prince Troubetzkoy, after receiving the Last Sacraments from a Russian Orthodox priest. Soloviev would be called, not without reason, by his English, American, and French admirers, "the Russian Newman." The reference is to Blessed John Henry Cardinal Newman, who as one of the intellectual leaders of the Church of England gave impetus to the Oxford Movement, which saw Protestants begin to reconsider the nature of the Church and the need to end all the divisions among Christians that impeded the mission of the Church in a rapidly de-Christianizing Europe. French Jesuit Michel d'Herbigny's "Vladimir Soloviev: A Russian Newman" (which would appear in six editions, translated into English in 1918) did much to establish certain resemblances between two of the giants of nineteenth-century thought, one an English priest and the other a Russian layman whose studies led him to believe that he had never been completely outside the fold of the Catholic Church. Soloviev's view of Russian Orthodoxy was not unlike Newman's view of Anglicanism. Soloviev held that "the Slavonic nations were never absolutely cut off from the Catholic Church, because the historic excommunication [of 1054] affected Constantinople and not Russia."(1) As historic changes take place in the relationship between the Church of England and the Roman Catholic Church (namely, the establishment by Pope Benedict XVI of personal ordinariates for Anglicans seeking communion with Rome), it may be instructive and supportive of ecumenical progress with Orthodoxy to look more closely at the life and thought of Vladimir Soloviev. The Significance of Soloviev Leonard Walton furnishes an interesting description of the famous Russian philosopher
Discusses the grievances of Byzantine patriarchs who fueled the animosities between Latins and Gr... more Discusses the grievances of Byzantine patriarchs who fueled the animosities between Latins and Greeks and prepared the way for formal Schism.
The Controversy over the doctrines and teachings of the 14th century Byzantine Greek theologian G... more The Controversy over the doctrines and teachings of the 14th century Byzantine Greek theologian Gregory Palamas shook the Byzantine Church. Both unionists seeking to end the Schism and anti-unionists who opposed Unity with Rome censured Palamas for doctrinal innovations. Palamas himself regarded the Latins as heretics. Palamas' ontological distinction between God's essence and "uncreated energies"" , as well as his teachings on the Procession of the Holy Spirit, the Taboric Light, and denial of the Particular Judgment continue to constitute impediments to the Reunion of the Catholic and Orthodox Churches.
A Catholic writer makes pertinent observations on the conflicting theological positions of partic... more A Catholic writer makes pertinent observations on the conflicting theological positions of participants leading to controversy between pro-ecumenical and anti-ecumenical factions. there is also question of the doctrinal authority of the Council held in Crete.
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