A
Alexander_Roman
Guest
Dear Shin,
Why stop with St Alphonsus on the east-west issue? Why not quote St Thomas Aquinas on his view of the Immaculate Conception? Or that of other Catholics who referred to the popes of their day as being a manifestation of the Antichrist?
Does historiography end at a certain time in history and can we learn nothing more from renewed research within a more irenical spirit? To what extent did the negative spirit between the East and West in the time of St Alphonsus determine his analysis? And that of other RC historians until now?
Fr. Francis Dvornik and others have shed much contemporary light on the issues surrounding Photios.
I think it is a very bad idea to place “canonization” in parentheses as you have done, calling into question the process as followed by Orthodoxy (which is the same process followed universally by the Church in the first millennium and even after Pope Urban VIII’s decree reserving beatification to Rome alone.
Rome herself acknowledges the canonizations of the Orthodox Church and Eastern Catholics coming into union with Rome have ALWAYS kept their Orthodox saints for liturgical veneration and with Rome’s blessing (in 1904, Rome approved ALL of the saints in the Russian Orthodox calendar for liturgical veneration by the Russian and other Greek Catholics, and St Gregory Palamas was recognized by Rome in 1973 together with other exclusively Orthodox-canonized saints).
You are right though that the Orthodox canonization process is not that of the Catholic Church. For one thing, the Orthodox do not spend millions of dollars on trying to “prove” miracles have occurred (fewer and fewer medical scientists are now willing to assist the Church in such an endeavour because they know that a medical discovery down the road might one day disprove their findings in these respects).
The Orthodox rely very heavily on the miraculous to determine if God, in the first instance, has glorified His servants. Canonization in Orthodoxy is simply the Church’s acknowledgement that God has, in fact, glorified His servants in heaven.
Also, St Photios is venerated liturgically by many Eastern Catholics. I venerate him with Pope St Leo III - both of them were against the Filioque, after all.
I would like to dissociate myself from your unecumenical and “old hat” historical/theologcial interpretations of this matter that is not that of the Vatican.
Alex
Why stop with St Alphonsus on the east-west issue? Why not quote St Thomas Aquinas on his view of the Immaculate Conception? Or that of other Catholics who referred to the popes of their day as being a manifestation of the Antichrist?
Does historiography end at a certain time in history and can we learn nothing more from renewed research within a more irenical spirit? To what extent did the negative spirit between the East and West in the time of St Alphonsus determine his analysis? And that of other RC historians until now?
Fr. Francis Dvornik and others have shed much contemporary light on the issues surrounding Photios.
I think it is a very bad idea to place “canonization” in parentheses as you have done, calling into question the process as followed by Orthodoxy (which is the same process followed universally by the Church in the first millennium and even after Pope Urban VIII’s decree reserving beatification to Rome alone.
Rome herself acknowledges the canonizations of the Orthodox Church and Eastern Catholics coming into union with Rome have ALWAYS kept their Orthodox saints for liturgical veneration and with Rome’s blessing (in 1904, Rome approved ALL of the saints in the Russian Orthodox calendar for liturgical veneration by the Russian and other Greek Catholics, and St Gregory Palamas was recognized by Rome in 1973 together with other exclusively Orthodox-canonized saints).
You are right though that the Orthodox canonization process is not that of the Catholic Church. For one thing, the Orthodox do not spend millions of dollars on trying to “prove” miracles have occurred (fewer and fewer medical scientists are now willing to assist the Church in such an endeavour because they know that a medical discovery down the road might one day disprove their findings in these respects).
The Orthodox rely very heavily on the miraculous to determine if God, in the first instance, has glorified His servants. Canonization in Orthodoxy is simply the Church’s acknowledgement that God has, in fact, glorified His servants in heaven.
Also, St Photios is venerated liturgically by many Eastern Catholics. I venerate him with Pope St Leo III - both of them were against the Filioque, after all.
I would like to dissociate myself from your unecumenical and “old hat” historical/theologcial interpretations of this matter that is not that of the Vatican.
Alex
