Father Matthew Baker, a 37-year-old priest who died in a car accident on March 1 while pursuing a doctorate in Orthodox...
Posted by Fordham University on Monday, May 18, 2015
Presbytera Katherine receives PhD diploma on behalf of her late husband, Fr Matthew Baker. #fordham2015 pic.twitter.com/rtJHGstKcW
— George Demacopoulos (@GDemacopoulos) May 16, 2015Bev reviews Frederica Mathewes-Green's new book, "Welcome to the Orthodox Church." She notes that, even though the book is written for non-Orthodox, it is a good read for Orthodox as well!
Posted by Orthodox Christian Network on Wednesday, May 13, 2015
The word heretic may, indeed, be used too frequently today. What do you think?
Posted by Orthodox Christian Network on Friday, May 15, 2015
"Hi! My name is Annmarie from Kasigluk, Alaska, and this is Holy Trinity Russian Orthodox Church"
Posted by Orthodox Christian Network on Sunday, May 17, 2015
Sincere prayer to God, when perfected, does not even focus anymore on the successful fulfillment of a request.
Posted by Orthodox Christian Network on Monday, May 18, 2015
The faith of a child!
Posted by Orthodox Christian Network on Monday, May 18, 2015
Abstract:
The subject of this study is the ecclesiology of Louis Bouyer of the Oratory. The basic claim of the thesis is that his doctrine of the Church is central to his theological project, second only to his preponderant gaze upon the mystery of the Trinity. Bouyer's ecclesiological vision is specifically driven by the twin motifs of 'Word' and 'Wisdom'. The deep dogmatic material that lies at the heart of his doctrine is the Church's dependence on Christ, who is both Word and Wisdom. The Church is creatura verbi divini and equally creatura sapientiae divinae. It is constituted by the divine Word, and destined by the divine Wisdom for glory and union with God. The combination of a salvation-historical and christologically sacramental 'Word-ecclesiology', and a properly trinitarian and eschatologically oriented 'Wisdom-ecclesiology', is what distinguishes Bouyer's doctrine of the Church.
Chapter One sets the stage for Bouyer's Word-based ecclesiology through an exposition of his reinforced understanding of the 'Word of God'. Chapter Two traces the Word's crucial development into the Christian 'mystery', and finds that it is none other than Jesus Christ and his saving cross. In turn, the mystery must be embodied in the liturgy, in which it is perpetually proclaimed by and actualized hi the Church. Chapter Three then presents Bouyer's Word-ecclesiology in a twofold articulation: the 'Church of the Word' and the 'Word in the Church'. Chapter Four recognizes a second mode of ecclesiological reflection in Bouyer through his Wisdom-motif which penetrates and complements the dominant logocentric perspective. Chapter Five finally argues that Bouyer's construal of the Church's principal actions (liturgical celebration, evangelical witness, and the total life of prayer and Christian discipleship) is consistent with his christological and trinitarian horizon, and that these ecclesial actions respond most appropriately to the divine initiative manifested in the Word and Wisdom.
