Posts Tagged eastern orthodox tradition
Contemplative Primitive Christian Prayer 11
Posted by Dallas Wolf in Contemplative Prayer (series) on June 3, 2014
“The Greeks build metaphysical systems; the Romans build roads.” Old adage comparing Eastern and Western Christian theology
Contemplative prayer was effectively lost to Western Latin (Roman Catholic and Protestant) Christianity by end of the 17th century. It first began to erode seriously in the 12th century when the Western monks re-discovered the works of Aristotle and Aristotelian logic, which fueled the whole “Scholastic” movement in Western Latin theology. Contemplative prayer was further diminished by the focus on the “rational” verbal argumentation and bickering of the Protestant Reformation in the 16th century (which continues unabated to this day). The coup de grâce came with the deification of the rational mind in the Enlightenment of the 17th century and the emergence of the scientific method. By that time, true contemplative Primitive Christian Prayer had virtually disappeared even from the monasteries of the West. And so it remains to this day; to the point that the West no longer even recognizes a distinction between the rational mind and “nous” and has no understanding of the difference between the concept of an “individual” and that of a “person”.
And what about the Protestants? Well, to be blunt, they just have no contemplative Primitive Christian Prayer tradition at all. By the time the Protestant reformers came along and broke away from the Roman Catholic Church in the 16th century, contemplative prayer had virtually disappeared from the church. Sorry, but that’s the truth.
I have to be fair and again stress that the Eastern Orthodox did not ever lose their contemplative Primitive Christian Prayer tradition. As I have mentioned, the Orthodox tradition of “hesychasm” is alive and well today in its monasteries. To their further credit, for centuries the Orthodox chose their Bishops for the institutional church solely from the ranks of their contemplative monks. Much of the wisdom of the early Church Fathers I have quoted comes from an Orthodox book called the “Philokalia” (meaning “love of beauty”). The “Philokalia” is a collection of texts written between the fourth and the fifteenth centuries by spiritual masters of the Orthodox Christian contemplative tradition. First published in Greek in 1782, The “Philokalia” is the foundational text on “hesychasm”, with a long history dating back to the Desert Fathers and Mothers.
All of these facts lend credence to the old adage that, “The Greeks build metaphysical systems; the Romans build roads”.
Contemplative Primitive Christian Prayer 12
Posted by Dallas Wolf in Contemplative Prayer (series) on June 2, 2014
“It all started with a Trappist monk and mystic named Thomas Merton.” ~ The re-discovery of Contemplative Primitive Christian Prayer in the West
Beginning in the 1960’s, there began a re-awakening in the Western Latin (Roman Catholic and Protestant) Church to their long-lost contemplative Primitive Christian Prayer tradition. That movement continues to grow.
It all started with a Trappist monk and mystic named Thomas Merton. Because of his influence, long ignored Western Latin mystical writings were dusted off and read, like the 13th century “Cloud of Unknowing”, the “Revelations of Divine Love” of Julian of Norwich (14th century), and the works of 16th century Spanish Carmelites Teresa de Avila (“Interior Mansions”) and John of the Cross (“Dark Night of the Soul”). Slowly it began to dawn on these Catholic monks, and others, the exact magnitude and importance of the contemplative prayer tradition they had lost.
The “Centering (contemplative) Prayer” movement in modern Catholicism and Christianity, in general, can be traced back to several books published by three Cistercian monks in the 1970s, led by Abbot Thomas Keating. Also prominent in the current re-birth of the Western contemplative tradition is Franciscan Fr. Richard Rohr. Rohr is resurrecting the Western contemplative prayer tradition through the “alternative Orthodoxy” of St. Francis of Assisi and later Franciscans St. Bonaventure and Duns Scotus. He has founded the “Living School for Action and Contemplation” in Albuquerque, NM, to provide a course of study grounded in the Christian mystical tradition. It is open to anyone called to the work.
So there is every opportunity for contemporary Christians, especially Catholics and Protestants, to learn the lost contemplative Primitive Christian Prayer tradition, that “higher place still” of John Cassian. We, too, can experience “theoria”, “become partakers of the divine nature” (2 Pet. 1:4), and find ourselves immersed in the Uncreated Divine Light of God so passionately described by mystics like Symeon the New Theologian (949–1022) and Gregory Palamas (1296–1359). It’s not just for monks, nuns, and saints. Like the followers of Jesus and the first “ekklesías” of Paul, all are invited to follow the Way equally, regardless of background or circumstance.
Contemplative Primitive Christian Prayer 13
Posted by Dallas Wolf in Contemplative Prayer (series) on June 1, 2014
“…for the Master of the house has come.” ~ Isaac of Nineveh, 7th century
I pray that this series of postings introducing contemplative Primitive Christian Prayer has been instructive and worthwhile; especially to my fellow Protestants (of all flavours) who have none of this tradition in our own. It is in our ancient Christian family tree, for sure, but not in our branch of the family. I would ask that my fellow Protestants not reject the notion of contemplative prayer out of hand, just because Luther and Calvin didn’t do it. Instead, I would ask that they be encouraged and take comfort in the fact that Jesus and Paul did.
I end this series of postings with the reflections of 7th century mystic and Bishop, Isaac of Nineveh, one of the greatest spiritual figures of the Christian East, as he describes for us the “telos”, the fulfilment, of contemplative Primitive Christian Prayer:
“The joy of prayer is one thing; the prayer of contemplation is another. The latter is more precious than the former, as an adult is more advanced than a child. The verses of a psalm may be very delightful on the tongue, and the singing of a single verse during prayer may prevent us from continuing and passing on to another verse, so inexhaustible is it. But it may also happen that prayer gives rise to contemplation, which interrupts what the lips are saying. Then the person is in ecstasy. Contemplation makes him as it were a body without breath. This is what we call the prayer of contemplation… but there is still a measure in this contemplation… it is always a prayer. The meditation has not yet reached the point where there is no longer any prayer. It has not yet arrived at the higher state. In fact, the movements of the tongue and of the heart are keys. And what comes next is entry into the treasure house. Here every tongue and every mouth falls silent and the heart too, that gathers together the thoughts, and the spirit that governs the senses, and the work of meditation. They are like a flutter of impudent birds. Let their activity cease… for the Master of the house has come.” Ascetic Treatises, 31
Apokatastasis – The Ancient Christian Idea That Won’t Die
Posted by Dallas Wolf in First Thoughts, Universal Restoration (Apokatastasis) on April 18, 2014
I was reading a meditation by Fr. Richard Rohr, OFM, a noted contemporary Christian mystic. One line caught my particular attention. He said, “God is calling everyone and everything to God’s self (Gen. 8:16-17, Eph. 1:9-10, Col. 1:15-20, Acts 3:21, 1 Tim. 2:4, John 3:17).”
Rohr’s quote above holds within it the possibility of a form of universal restoration or return of the entire created universe to God. This is an ancient idea in Christianity, albeit a controversial one. We can summarize the whole controversy in one Greek word: ἀποκατάστᾰσις , [transliterated as apocatastasis] meaning restoration, re-establishment.
The concept of “restore” or “re-establish” is found in the Old Testament in the Hebrew verb שׁוּב (shuwb/shuv) and is used when referring to “restoring” of the fortunes of Job. It is also used in the sense of “rescue” or “return” of captives, and in the “restoration” of Jerusalem. In terms of shuwb as apocatastasis, Malachi 4:6 is the only use of the verb form of apocatastasis in the Septuagint (the Greek translation of the Old Testament, ca. 250 – 100 BC; also abbreviated “LXX”). It reads:
“He will turn (restore –apokatastesei) the hearts of parents to their children and the hearts of the children to their parents, so that I will not come and strike the land with a curse.” (NRSV and LXX)
The word apocatastasis only appears once in the New Testament, in Acts 3:21. After healing a beggar, Peter speaks to the astonished onlookers. In his sermon, Peter places Jesus in a very Jewish context as the fulfilment of the Old Covenant, saying:
“[Jesus] whom heaven must receive until the time for restoring (apokatastaseos) all the things about which God spoke by the mouth of his holy prophets long ago.”
The idea of apocatastasis is supported further in the New Testament by the writer of 1 Timothy who declares that it is God’s will that all men should be saved (cf., 1 Timothy 2:4).
The concept of apocatastasis is also found in many writings of the early Church Fathers. In early Christian theological usage, apocatastasis meant the ultimate restoration of all things to their original state, which early exponents believed would still entail a purgatorial or cathartic, cleansing state. The meaning of the word was still very flexible during that time. For example, Clement of Alexandria (c. 150 – c. 215) generally uses the term apocatastasis to refer to the “restoration” of the mature, or “gnostic”, Christians, rather than that of the universe or of all Christians, but with universal implications. The position of Origen (186–284) is disputed, with works as recent as the New Westminster Dictionary of Church History presenting him as speculating that the apocatastasis would involve universal salvation. Most historians today would recognize a distinction between Origen’s own teachings (or at least those that have survived) and the theological positions of later “Origenists” (a later school of theological thought based on his teachings). A form of apocatastasis is also attributed to two sainted Cappadocian Fathers of the fourth century; both Gregory of Nyssa and Gregory of Nazianzus discussed it without reaching a decision.
Theological discourse continued until by the mid-6th century apocatastasis had virtually become a technical term referring, as it usually does today, to a specifically Origenistic doctrine of universal salvation. An Anathema (a formal curse by an ecumenical council of the Church, excommunicating a person or denouncing a doctrine) against apocatastasis, or more accurately, against the belief that hell is not eternal, was formally submitted to the Fifth Ecumenical Council of Constantinople (AD 553). Despite support from the Roman Emperor Justinian, the famous Anathema against apocatastasis is not one of the Anathemas spoken against Origen by the fifth council.
As late as the 7th century, Maximus the Confessor (580-662) outlined God’s plan for “universal” salvation alongside warnings of everlasting punishment for the wicked. Maximus was very clear that the “telos”, the ultimate end, was a mystery.
So, why does the concept of Apocatastasis persist down to this day, in men like Roman Catholic Fr. Richard Rohr and Orthodox Metropolitan Kallistos Ware, in spite of the Western institutional church’s absolute obsession with the concept and threat of eternal hell, damnation, and torment? To me, it’s quite simple. The idea of apocatastasis persists because it appeals to a heart enlightened by the love of God.
The universe was created “good”. It is God’s will that all men should be saved. God is love. Love is patient, kind, is not irritable or resentful, bears all things, believes all things, hopes all things, endures all things; Love never ends. Greater is He (the Son, the Logos, the Word) that is immanent in the spirit of all created beings, than he (Satan, evil) who is in the world. Deep in my heart, I believe that ultimately, in some future age, in the end (telos), God (Love) wins. (Gen. 1:31, 1 Tim. 2:4, 1 John 4:8, 1 Cor. 13, 1 John 4:4).
Christendom: 1,700 years of “sleeping with the enemy”
Posted by Dallas Wolf in Ekklesia and church, First Thoughts on July 5, 2013
I was recently reading a piece by Fr. Richard Rohr, OFM, on history’s habit of fluctuating between extremes of the “Left” and the “Right”, between Liberalism and Conservatism. Rohr made the interesting observation that, “It is interesting that these two different powers took the words “Right” and “Left” from the Estates-General in France”. What he said next really caught my attention, “On the right sat the nobility and the clergy (what were the clergy doing over there?) and on the left sat the peasants and 90 percent of the population”.
It struck me that the image of the clergy sitting with the nobility is a good working definition of “Christendom”. The term “Christendom” applies to Protestants as well as to Roman Catholics and the Eastern Orthodox starting in AD 313, when Roman Emperor Constantine I ended the persecution of Christians and made Christianity the preferred religion of the Empire with the Edict of Milan.
The institutional “Church” does not acknowledge the fact that although the “Clergy” has been sleeping with enemy (i.e., the “Nobility”) for a solid 1,700 years, both Jesus and Paul have been sitting on the opposite side of the isle with “the peasants and 90 percent of the population” for that entire period.
I have often said that the demise of “Christendom” in the late 20th/early 21st century offered a great opportunity for the universal “Church” (the Ekklesia) to become more closely aligned with Jesus, Paul, and the peasants and away from Nobility and Empire. Although this would appear to be a short-term disaster for the contemporary institutional “Church” as it exists today, it would provide an opportunity for the institutional church to repent and “change its mind” (cf. Rom. 12:2). The alternative would be to continue to fade into irrelevance. I believe that the institutional “church” must do corporately what it continually calls its laity to do individually: confess and repent. Were this metanoia to happen, a whole lot of existing “tradition” would instantly disappear, “Poof!”, and the local church might start doing a better job of leading the saints to union with God (theosis) than it did under Christendom.
Unfortunately, I think that the contemporary institutional “Church” is far too proud and far too arrogant to admit that it has been this wrong for this long. I anticipate that it will continue to fume and bluster in denial of its own sin and carnality. At least for now.
Like any worldly institution, the “Church” will ultimately do whatever it has to do in order to survive, even if that means violating its own existing core values; like it did 1,700 years ago.
Secular “psychology” can only help you cope: only God can deliver and cure.
Posted by Dallas Wolf in First Thoughts on June 5, 2013
The word “psychology” literally means, “study of the soul” (it is made up of two Greek words: ψυχή, psukhē, meaning “soul”; and -λογος – logos, meaning “study of”).
The fact that we are tri-partite (three-part) beings, consisting of “spirit”, “soul”, and “body” is well attested to in the New Testament (cf. 1 Thess. 5:23; Heb. 4:12) and in the writings of the early Fathers (e.g., Irenaeus, Clement of Alexandria, Origen, Gregory of Nyssa, and Basil of Cesaraea).
Jesus identified many psychological issues in his teachings that we now might term “denial”, “defense mechanisms”, “projections”, and “inner healing”. The Apostle Paul was certainly deeply involved in the transformation of the fallen human “soul” and “body” through the power and influence of the “Spirit” of God. There are many additional New Testament examples of psychological teachings, both in the Gospels and the Epistles.
The actual term “psychology” was first used in writing during the Enlightenment of the 16th century. The modern science of psychology is brand new, emerging in Europe in the 1870’s, with its super-hero, Sigmund Freud, starting his work in the 1890’s. I know that seems odd, given that “psychology” is such a familiar and popular part of our secular culture of the late 20th and early 21st centuries. But, as a science, it really is brand new, relatively speaking.
The problem with contemporary secular psychology is that, at most, it only deals with two parts of a human being; the body and, perhaps, parts of the soul. With few exceptions, the secular study of psychology virtually ignores the spiritual aspect of humanity. It suffers the modern bias for what can be observed and measured through the five senses, relegating all else (such as spirit), to the intellectual dumpster of superstition and/or imagination.
And that is why I maintain that modern psychology can only help you “cope” with problems, it cannot “deliver” us from them or “cure” them. Secular psychology only deals with two of the three variables of the equation; our fallen “body” and “soul”. It arrogantly ignores the most important element of our being, the “spirit”. Therein lies the healing cure for these problems; the power of the “Spirit” to transform both the soul and the body to align and conform our entire being to the perfect will of God. Only God can truly heal, cure, and deliver us from psychological afflictions.
This is not “new” news, folks. This is ancient Christian teaching that is largely being ignored or shouted down by contemporary secular “science”.
Jesus is Lord, Caesar is Not
Posted by Dallas Wolf in First Thoughts on March 23, 2013
The beginning of the first century AD saw the rapid rise of the Roman Imperial Cult. This religious cult was based upon the proclaimed divinity of Augustus Caesar (c.62 BC – 14 AD / Reigned 31 BC – 14 AD) and subsequent Roman Emperors. This Imperial Cult was a unifying political and religious factor across the whole Roman Empire in the first century. The emergence of the Imperial Cult preceded, but also developed with, the Gospel of Jesus Christ.
The earliest written Christian records we have are the Letters of St. Paul from the mid-first century. A good summary of the theme of his gospel message is contained in the Letter to the Romans Chapter 1, Verses 3 &4: “…concerning His Son Jesus Christ our Lord, who was born of the seed of David according to the flesh, and declared to be the Son of God with power according to the Spirit of holiness, by the resurrection from the dead…”.
In the opinion of British theologian N.T. Wright, “Despite the way Protestantism has used the phrase (making it denote, as it never does in Paul, the doctrine of justification by faith), for Paul “the gospel” is the announcement that the crucified and risen Jesus of Nazareth is Israel’s Messiah and the world’s Lord.”
Wright goes on to explain that Paul’s euangelion, his gospel (Good News) message, was every bit as much a confrontational and subversive political proclamation as it was a religious one: “Paul was announcing that Jesus was the true King of Israel and hence the true Lord of the world, at exactly the time in history, and over exactly the geographical spread, where the Roman emperor was being proclaimed, in what styled itself a “gospel”, in very similar terms.”
Later, Wright applies Paul’s gospel message to his [Paul’s] vision for the ekklesia, the church. His basis for this comes from Chapter 3 of Paul’s Letter to the Philippians. Wright tells us: “We may begin with 3.20. “Our citizenship is in heaven, and from it we await the Saviour, the Lord Jesus, the Messiah”. These are Caesar-titles. The whole verse says: Jesus is Lord, and Caesar isn’t. Caesar’s empire, of which Philippi is a colonial outpost, is the parody; Jesus’ empire, of which the Philippian church is a colonial outpost, is the reality.”
Wright goes on to discuss the implications of Paul’s vision of this empire of Jesus: “if Paul’s answer to Caesar’s empire is the empire of Jesus, what does that say about this new empire, living under the rule of its new lord? It implies a high and strong ecclesiology, in which the scattered and often muddled cells of women, men and children loyal to Jesus as Lord form colonial outposts of the empire that is to be: subversive little groups when seen from Caesar’s point of view, but when seen Jewishly an advance foretaste of the time when the earth shall be filled with the glory of the God of Abraham and the nations will join Israel in singing God’s praises.”
Paul’s vision for this ekklesia, as subversive colonial outposts of the coming empire of Jesus, could not be realized after a series of events in the fourth century. In AD 313 Constantine the Great issued the Edict of Milan, a proclamation of religious tolerance that officially ended the persecution of Christians. The Christian Church greatly increased in power and influence in the fourth century under Imperial patronage. The Church quickly became fully integrated into the political and cultural fabric of the Roman Empire, culminating with The Edict of Thessalonica, also known as Cunctos populos, issued on 27 Feb 380, by Roman Emperor Theodosius I. This edict ordered all subjects of the Roman Empire to profess the faith of the bishops of Rome and Alexandria. The edict officially made Nicene Christianity the state religion of the Roman Empire.
And the Church has been “sleeping with the enemy”, the world’s domination systems and institutions, for the entire 1,700 years since. This is Christendom. This is not the vision of the ekklesia of the Apostle Paul.
The “Fall” as Disease
Posted by Dallas Wolf in First Thoughts on March 22, 2013
The Orthodox see the “Fall” of man and resulting sin as fundamentally a disease of the will. With the arrival of death at the Fall, our will and drive to maintain and satisfy our physical bodies overwhelmed our natural human will to attain to the likeness of our Creator, in whose image we were created. Our natural will has, from that time, been so distorted and diseased by our deception and preoccupation with carnal needs and passions, that we have nearly lost sight of our true nature. Using this disease model, the incarnation, ministry, passion, death and resurrection of Jesus Christ can be thought of as a “therapeutic” mission of God to mankind. When I say “therapeutic”, I mean it in the Greek sense of the word θεραπεύω, therapeuo. The New Testament mentions healing by Jesus and his disciples 73 times. In 40 cases, the Greek word is therapeuo. It means “to serve as a therapon, and attendant;” then, “to care for the sick, to treat, cure, heal”. I think that this is an accurate, loving description of God’s intervention in the created world to provide personal care, curative treatment, healing, and salvation to his fallen and diseased creation through the incarnation, ministry, and voluntary, redemptive sacrifice of his Son, Jesus Christ.
Note how this view of the Fall, from God’s relationship to man, avoids the problems and pitfalls of Western Latin (Augustinian) theology which include, but are not limited to: Original Sin (Total Depravity), God’s Unconditional Election, Limited Atonement (Particular Redemption) , Irresistible grace (Effectual Calling), Predestination, Free Will, the Problem of Evil, Purgatory, and Heaven and Hell.
Why is Theology Important?
Posted by Dallas Wolf in First Thoughts, Theology on March 3, 2013
What is our theology? Is it based on a world-view that God is good and the universe is good? Is God ambivalent, aloof and un-involved in a neutral, Newtonian physics-driven universe? Is God angry and vengeful over our sin, waiting to throw us into the pit of hell in a threatening, violent universe?
Does our theology promote a search for spiritual understanding? Or does our theology seek security and certainty in dualistic yes/no, either/or, right/wrong answers to spiritual questions?
Is our theology based on a big God who is broad, expansive, and inclusive in dealing with man? Or is God small, exclusive, and tribal, belonging to this group (e.g., Jews) or that (e.g., Baptists), with everybody else on the outside looking in?
Is our theology built from a viewpoint of God’s relationship with man (as experienced and recorded in Scripture and Tradition)? Or is it based on man’s rational concepts of God based on Scripture and philosophical speculation?
These are the types of questions theology asks and this is why theology is important. It is the foundation of how we experience and relate to God and the universe. It is the reason that God gave each human being a fully functioning nous (mind, intuitive conscience, spiritual intellect) to discover and use.
Theology is important because it ain’t necessarily so just because grandpa or somebody behind a pulpit said it’s so.
Christian Traditions: Western Latin and Eastern Orthodox
Posted by Dallas Wolf in Ekklesia and church, First Thoughts on March 2, 2013
I speak alot about the two different Christian Traditions: The Western Latin tradition and the Eastern Orthodox tradition. I thought I might devote a post to explaining what these are, so that I don’t confuse anybody into thinking that the former is some New Age philosophy or the latter is some Eastern Oriental religion (e.g., Hinduism, Buddhism, Confucianism, Taoism). The Western Latin tradition and Eastern Orthodox tradition come from the same root: Pentecost ca. AD 33. The early Christian Church was united and had five traditional centers or co-equal Patriarchies; Jerusalem, Alexandria (Egypt), Antioch (Syria), Constantinople (Byzantium), and Rome (Rome laid claim as “first among equals”). So, there was really one Christian Church for more than 1,000 years, half of its history.
The Church split into two parts in the Great Schism of 1054; the Western Latin Church controlled by Rome and the Eastern Orthodox Church loosely led by Constantinople (with Jerusalem, Antioch, and Alexandria). Because the Western Church used Latin as its liturgical language and the Eastern Church used Greek, the two traditions are sometimes still referred to as the Latin and Greek churches, respectively.
A little on the Great Schism: The Western Latin Church started to develop its own theology under the influence of St. Augustine of Hippo (in North Africa) at the beginning of the 5th century, just as the Western Roman Empire fell to the Visigoths (AD 410) and, later, to the Franks and Lombards. Remember, the Eastern Roman Empire, centered in Constantinople, did not fall for another 1,000 years (1453). The Western Latin Church and its Roman Papacy were significantly influenced by the occupying Germanic tribes who enthusiastically embraced Augustinian theology. That drove a wedge in the Church, as the Eastern Orthodox never took Augustine’s theology very seriously. Turn the clock forward through 500 years of political and theological acrimony and disagreement and you have the Great Schism of 1054.
So, when I use the term Western Latin Christianity or tradition, I mean the Roman Catholic Church and later spin-off (1500’s) Protestantism (geographically roughly Western/Northern Europe and North America).
When I use the term Eastern Orthodox Christianity or tradition, I mean the Eastern Christian church, officially called the Orthodox Catholic Church (geographically roughly Eastern Europe/Russia, the Eastern Mediterranean, and the Middle East). These are the churches of St. Paul.
It’s important to keep in mind that for more than half its history, the Christian Church was one and undivided. We in the Western Latin tradtion tend to forget or overlook this fact.
First Thoughts 