Papal Infallibility and the Constituta of Pope Vigilius on Ibas of Edessa

A new article of mine up on Academia – Papal Infallibility and the Constituta of Pope Vigilius on Ibas of Edessa

Vladimir Lossky and the Divine Energies: Eric L. Mascall’s Take Away

In one of his most theologically illuminating books, Via Media: An Essay in Theological Synthesis, Eric Mascall once again gives a summarized treatment of Thomism versus Palamism. Early in the book he made it clear that Aquinas has the aim of believing in a real deification of the creature as God Himself is a certain kind of cause to the act of deifying. He cites the Summa Theologiae:

“Now the gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature. And thus it is impossible that any creature should cause grace. For it is as necessary that God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness, as it is impossible that anything save fire should enkindle.” (Prima Secundæ, II, 112.1)

What then differentiates Thomism and Palamism? He summarizes:

Faithful to the First Millennium: Fr. Joseph Ratzinger’s Commentary on Eastern Orthodoxy

I posted a new article on Academia entitled Faithful to the First Millennium: Fr. Joseph Ratzinger’s Commentary on Eastern Orthodoxy.

Where Trad-Catholics agree with Byzantine Orthodox on Rome

A few weeks ago I saw something and I thought to myself that I would have to share it just because it was truly noteworthy. As many can tell, Catholics are continually talking about how questions of infallibility and indefectibility pertain to the Bishop of Rome. More traditionally minded Catholics are trying as hard as they can to become infallible-minimalists, i.e. they realize a far more narrow conditioning of the mode of infallibility is preferable in light of how much they disagree with the Papacy over the last 50 years. So in discussion with a very trad-minded friend, I quoted the below citation (it is actually famous), and inquired of his thoughts:

“When the Latins say that the bishop of Rome is first, there is no need to contradict them, since this can do no harm to the Church. They must only show that he has the same faith as Peter and his successors … and that he possesses all that came from Peter, then he will be the first, the chief and head of all, the supreme high priest… All these qualities have been attributed to the patriarchs of Rome in the past. We will say that his See is apostolic, and he who occupies it is said to be the successor of Peter, as long as he professes the true faith. No one who thinks and speaks truth would dare deny this. That the Bishop of Rome profess only the faith of Silvester, Agatho, Leo, Liberius, Martin, and Gregory, we would proclaim him first among all other high priests, and we will submit to him not simply as to Peter but as to the Savior Himself. But if he is not successor in the faith of these saints, nor is he successor of the throne. Not only is he not apostolic, neither is he first, nor Father, but he is an adversary and devastator and enemy of the Apostles.”

The trad-friend heartily agreed with this statement. I’m not sure if he knew once he read it, but I then said that this was actually said by a 15th century Greek Orthodox monk and theologian Symeon, Archbishop of Thessaloniki (1381-1429), who was not in communion with Rome precisely because of its “errors”. He then said that the monk was wrong on doctrine, and didn’t properly understand the doctrine of the Filioque.

And so on. But this exchange illustrated something profound to me. Some Catholics are willing to have the same understanding that the Byzantine Orthodox had about Rome in the years following the 11th-13th century disputes, only with respect to contemporary Rome (since the 2nd Vatican Council). And yet, where the Byzantine Orthodox thought it was only logical to break religious fellowship with those whom they deemed “heretical”, the trad-Catholics still uphold the invinciblility of the Roman communion for eternal salvation. The former maintains this view that ecclesiastical communion has the criteria of a shared faith, sacramental economy, and mutual recognition of orthodox bishops, whereas the latter maintains this view of ecclesiastical communion where the loss of agreement in faith still maintains the forge of unity.

Let that sink in.