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As Fr Harrison, O.S., points out grave problems exist with the Orthodox position:
‘In short, any Orthodox attempt to formulate a theological definition of “the whole Church” in terms of any empirically verifiable criterion – for instance, as the community of those who have undergone the visible, audible and tangible sacrament of baptism, or of those who visibly and audibly call themselves Christians, or of those who visibly and audibly profess their communion with certain publicly identifiable prelates who in turn hold ecclesiastical office at some fixed, highly visible and publicly identified city – any such attempt will land our Eastern brethren in impossible absurdities. So the only other course open to them, logically, is to attempt to define “the whole Church” in terms of an empirically unverifiable criterion, namely, adherence to true, orthodox doctrine. Unlike cities, sayings and sacraments, doctrinal orthodoxy cannot be recognized as such by any of the five senses. It cannot, as such, be seen, touched or heard, only discerned in the mind and heart.
‘**Proposition 3: Infallibility is to be recognized in the solemn doctrinal decisions of those Councils which are not only papally confirmed as ecumenical, but which are also subsequently accepted as such by the whole community of those Christians who adhere to true doctrine.
**
‘But here, I am afraid, we come face to face with the fundamental logical flaw in the whole Eastern Orthodox account of how we can know what – if anything – God has revealed to mankind. Since Christ founded his Church on earth to be a visible community, we cannot define her in terms of an invisible criterion – possession of doctrinal truth – without falling into absurdity. The flaw this involves is that of a circular argument – or, if you like, including the term to be defined within the definition itself. This results in a mere tautology: a self-repeating affirmation that provides no information at all.
‘**Proposition 4: Christians can come to know with certainty what is true doctrine by recognizing the solemn doctrinal decisions of those Councils which are not only papally confirmed as ecumenical, but which are also subsequently accepted as such by the whole community of those Christians who adhere to true doctrine.
‘The words italicized above lay bare the underlying circularity – the tautology – that vitiates the logical coherence of Eastern Orthodox Christianity, therefore destroying its rational credibility. We want to know how to identify true Christian doctrine with certainty; but the proffered answer to our problem assumes we already know the very thing we are seeking to discover! We are being told, “To discover what is true Christian doctrine, you must pay heed to the teaching of those who adhere to true Christian doctrine”!
‘In Eastern Orthodoxy, on the other hand, the currently growing problem of internal confusion and division goes down to a deeper level. It is rooted in unsound principle, not just defective practice. It is a problem involving the essential defining feature of the Orthodox communion over against Catholicism, namely, its fateful medieval decision to repudiate the full primacy and authority of that ‘Rock’ established by Christ in the person of Blessed Peter and his successors in the See of Rome. Perhaps, if more of our Orthodox brethren can come to recognize the underlying logical flaw in their ecclesiology that I have tried to p(name removed by moderator)oint and explain in this talk, we shall see more fruitful ecumenical progress toward the restoration of full communion.
Note:
‘3 A standard textbook of Orthodox dogmatic teaching puts it thus: “True Councils – those which express Orthodox faith – are accepted by the Church’s catholic * consciousness; false councils – those which teach heresy or reject some aspect of the Church’s Tradition – are rejected by the same Catholic consciousness. The Orthodox Church is the Church not of ‘councils’ as such, but only of the true councils, inspired by the Holy Spirit, which conform to the Church’s catholic consciousness” (M. Pomazansky, Orthodox Dogmatic Theology: A Concise Exposition, 3rd edition (Platina California: St. Herman of Alaska Brotherhood, 2005), p. 41, n. 21. Pomazansky does not use the word “infallibility” here in connection with “true councils”, but that charism is clearly implied in different terminology when he asserts that they are “inspired by the Holy Spirit”. Notice, however, that even while he ascribes this awesome divine privilege to “true councils”, Pomazansky offers no criterion whatever for deciding which Christians are to be counted as belonging to “the Church”. Yet this is an absolutely crucial question, given that if it is answered incorrectly, the resulting “consciousness” of those consulted may, according to the Orthodox theory itself, reflect Satan-inspired heresy instead of Spirit-inspired truth.’ [My emphasis].
rtforum.org/lt/lt133.html
The Supremacy that Christ established in St Peter is challenged only by the ignorant, confused or those seeking some other doctrine.*
‘In short, any Orthodox attempt to formulate a theological definition of “the whole Church” in terms of any empirically verifiable criterion – for instance, as the community of those who have undergone the visible, audible and tangible sacrament of baptism, or of those who visibly and audibly call themselves Christians, or of those who visibly and audibly profess their communion with certain publicly identifiable prelates who in turn hold ecclesiastical office at some fixed, highly visible and publicly identified city – any such attempt will land our Eastern brethren in impossible absurdities. So the only other course open to them, logically, is to attempt to define “the whole Church” in terms of an empirically unverifiable criterion, namely, adherence to true, orthodox doctrine. Unlike cities, sayings and sacraments, doctrinal orthodoxy cannot be recognized as such by any of the five senses. It cannot, as such, be seen, touched or heard, only discerned in the mind and heart.
‘**Proposition 3: Infallibility is to be recognized in the solemn doctrinal decisions of those Councils which are not only papally confirmed as ecumenical, but which are also subsequently accepted as such by the whole community of those Christians who adhere to true doctrine.
**
‘But here, I am afraid, we come face to face with the fundamental logical flaw in the whole Eastern Orthodox account of how we can know what – if anything – God has revealed to mankind. Since Christ founded his Church on earth to be a visible community, we cannot define her in terms of an invisible criterion – possession of doctrinal truth – without falling into absurdity. The flaw this involves is that of a circular argument – or, if you like, including the term to be defined within the definition itself. This results in a mere tautology: a self-repeating affirmation that provides no information at all.
‘**Proposition 4: Christians can come to know with certainty what is true doctrine by recognizing the solemn doctrinal decisions of those Councils which are not only papally confirmed as ecumenical, but which are also subsequently accepted as such by the whole community of those Christians who adhere to true doctrine.
‘The words italicized above lay bare the underlying circularity – the tautology – that vitiates the logical coherence of Eastern Orthodox Christianity, therefore destroying its rational credibility. We want to know how to identify true Christian doctrine with certainty; but the proffered answer to our problem assumes we already know the very thing we are seeking to discover! We are being told, “To discover what is true Christian doctrine, you must pay heed to the teaching of those who adhere to true Christian doctrine”!
‘In Eastern Orthodoxy, on the other hand, the currently growing problem of internal confusion and division goes down to a deeper level. It is rooted in unsound principle, not just defective practice. It is a problem involving the essential defining feature of the Orthodox communion over against Catholicism, namely, its fateful medieval decision to repudiate the full primacy and authority of that ‘Rock’ established by Christ in the person of Blessed Peter and his successors in the See of Rome. Perhaps, if more of our Orthodox brethren can come to recognize the underlying logical flaw in their ecclesiology that I have tried to p(name removed by moderator)oint and explain in this talk, we shall see more fruitful ecumenical progress toward the restoration of full communion.
Note:
‘3 A standard textbook of Orthodox dogmatic teaching puts it thus: “True Councils – those which express Orthodox faith – are accepted by the Church’s catholic * consciousness; false councils – those which teach heresy or reject some aspect of the Church’s Tradition – are rejected by the same Catholic consciousness. The Orthodox Church is the Church not of ‘councils’ as such, but only of the true councils, inspired by the Holy Spirit, which conform to the Church’s catholic consciousness” (M. Pomazansky, Orthodox Dogmatic Theology: A Concise Exposition, 3rd edition (Platina California: St. Herman of Alaska Brotherhood, 2005), p. 41, n. 21. Pomazansky does not use the word “infallibility” here in connection with “true councils”, but that charism is clearly implied in different terminology when he asserts that they are “inspired by the Holy Spirit”. Notice, however, that even while he ascribes this awesome divine privilege to “true councils”, Pomazansky offers no criterion whatever for deciding which Christians are to be counted as belonging to “the Church”. Yet this is an absolutely crucial question, given that if it is answered incorrectly, the resulting “consciousness” of those consulted may, according to the Orthodox theory itself, reflect Satan-inspired heresy instead of Spirit-inspired truth.’ [My emphasis].
rtforum.org/lt/lt133.html
The Supremacy that Christ established in St Peter is challenged only by the ignorant, confused or those seeking some other doctrine.*
