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For the Unity of All: Contributions to the Theological Dialogue between East and West, by John Panteleimon Manoussakis
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For the Unity of All offers significant and new contributions for the furthering of dialogue and the path to unity between East and West. In this excellent example of ecumenical theology, the author utilizes the resources of contemporary philosophy in an effort to shed some new light on centuries-old debates that perpetuate the division between the Christian churches.
- Sales Rank: #1086774 in Books
- Published on: 2015-02-05
- Released on: 2015-02-05
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .31" w x 6.00" l, .0 pounds
- Binding: Paperback
- 122 pages
Review
''One of the most significant issues embraced in recent years by the joint international commission for this dialogue has been the difference in methodological and theological approaches to primacy in the Church. This book contributes to the ongoing discussion of this crucial topic.''
--from the Foreword by Ecumenical Patriarch Bartholomew, Archbishop of Constantinople
''A timely and important contribution to the ongoing theological dialogue between Roman Catholicism and Orthodoxy. Father Manoussakis discusses in depth some of the crucial theological and philosophical issues that have traditionally affected the relations between Eastern and Western Christianity and throws new light on them, enabling us to approach them in a constructive way.''
--John (Zizioulas) Senior Metropolitan of Pergamon, author of Being as Communion
''Manoussakis makes a significant and long-awaited contribution to the ecumenical dialogue between the two churches--a contribution that I expect to have a very considerable impact on the ongoing theological dialogue as well as on the academic fields of ecumenical theology in general. There is an urgent and immediate need for a book of this kind at this critical historical and intellectual juncture of dialogue between the major Christian churches. Manoussakis's intervention is patient, passionate, and prophetic.''
--Richard Kearney, author of Anatheism
''This author is uniquely situated, linguistically, culturally, philosophically, and theologically, not so much to solve problems which have separated sister churches for over a thousand years, as to dissolve them. This book, slender as it may be, is a blockbuster.''
--Mark Patrick Hederman, Abbot of Glenstal, Murroe, Ireland --Wipf and Stock Publishers
About the Author
The Very Reverend John Panteleimon Manoussakis is Associate Professor of Philosophy at the College of the Holy Cross and Honorary Fellow at the Faculty of Theology and Philosophy of the Australian Catholic University. He is the author of God After Metaphysics: A Theological Aesthetic (2007) and editor of five volumes, and he has published over thirty articles in English, Greek, Russian, Serbian, and Ukrainian.
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9 of 9 people found the following review helpful.
Ground Zero for 3 Classic Catholic-Orthodox Debates and Contemporary Augustinian Questions
By C.W. Kappes
To underline the importance of this little volume, Patriarch Bartholomew has written its Foreword, obliquely repeating his13 March 2014 statement: "There is no doubt that our two 'sister Churches' are closer today in relation to the whole of the last millennium..." The Patriarch's comments are optimistic about Orthodox-Catholic relations, whose similar conditions were last expressed in Mark of Ephesus, who knew and worked with sincere Latins, to whom he declared at Florence 1438: "Today, the [Byzantine and Latin] members (melê) of the Lord’s Body, formerly broken apart and forcibly divided for quite a time, make eager haste toward union with one another" (Oration to Eugenius IV). Even if Latins' "new dogmas" made them canonically irregular then, as now, both Ephesine and Patriarch B note the signs of the times as present. We can only hope that -unlike certain ruffians at Florence- authentic patristic texts, patience-tolerance, and mutual respect for each jot and tittle of 7 ecumenical councils will finally be held equally in honor. Patriarch B appears to endorse Archimandrite Pantaleimon's ressourcement to a common tradition between Augustine and Maximus, just as Mark of Ephesus cited both, in order to realize the perennially valued Orthodox yearning for union prayed for by the Master.
INTRODUCTION: With this in mind, Pantaleimon (hereafter, "P") introduces us to his youthful self in which Catholic-Orthodox reflection arose. Appropriately, he desires to avoid caricature and, yet, not to sacrifice the truth of the Orthodox dogmatic tradition. Thereafter, he propitiously refers to Florence and appropriately to Nicholas of Cusa. Cusa was a Latin, whom Mark of Ephesus helped to obtain Greek works in Constantinople...working together for the Council of reunion. As Cusa transcended the stereotypes of Latin theology of his day, so P wishes to present the Catholic/Orthodox reader old treasures and new from his storehouse, but devoid of the age-old dross of polemics. Antirrhetic has its place, but ranks as one genre of literature among many appropriate to doing Byzantine theology.
CHAPTER 1: IMMACULATE CONCEPTION: P begins asking the question if different "theologies" might really be cases of different styles of doing theology that have become regionalized for polemical reasons. The first issue is Mary's "privilege" at conception. First, P contextualizes the question. Some might think of philosophy as the art of making good distinctions, in this P excels. One must discuss the question of sinlessness of Mary versus any other non-ethical consideration of sin in Mary. Was Mary at some time an ethically "naughty" girl? In spite of the notable few exceptions to the patristic mens or phronêma, Orthodox piety forbids imputation of sin to Mary. To prefer an errant or wandering opinion of some otherwise Orthodox Father is to play fast and loose with Tradition. Thus, it would become the concatenation of historical exceptions, instead of the near-universal or catholic rule. CONTRA: P does patristic theology: (a.) typology affirms Mary as New Eve, (b.) her Greek title as prepurified assures her absolute holiness via Nazianzen-Sophronius, (c.) Mary is predestined to glory. Orthodox specialists might recognize "a," and the savant even "b," but P is singular in resurrecting the Palamite obsession with Metaphysics. Fortunately, Orthodox contemporaries (e.g. Matthew Baker, RIP) have re-popularized P's own "metaphysical style" of doing theology. Metaphysics is part and parcel of revealed content as Baker's recent studies on persons like Florovsky have underlined. P sees Mary's predestination, esp. in Photius of Constantinople, as the key to seeing Mary's role as fore chosen and completely holy, without qualification. In line with Mark of Ephesus' own appeal to Maximus the Confessor in his letter to Isidore, God absolutely foresees and chooses the positive graces and holiness of those whom he elects. P is on the most hallowed of grounds by skipping the biological approach to the question and starting with the divine mind (theoptikê). Hence, he correctly concludes that the patristic (e.g., Maximus) absolute predestination of the Incarnation, and the divine psychology behind this, require that Mary be sinless by a prevenient grace not by a putatively divine nature. P's resolution of the problem completely accords with traditionally high-minded Greek approach, leaving in the dust poorly researched "historical" theologies that attempt to compile as many individuals opposed to some or other interpretation of Latin dogmas. Orthodoxy can do Orthodox theology with reference to itself, not with some intrinsic need to take into account "dogmas-to-be-avoided".
CHAPTER 2: FILIOQUE: Without attempting hubris in definitely adjudicating the matter, P is cognizant of the objectively historical favor that Orthodox objections to "the addition" of the filioque into the Creed enjoy. This is not at all controversial in contemporary official Catholicism. More importantly, the author summarizes authentic Latin patristic texts (an acceptable source too for the Ephesine at Florence) endorsing a form of procession from the Father and/through the Son. How do we respect the definitions of both Greek and Latin Fathers? The solution that is provisionally brought forward is one discussed by the Ephesine too at Florence and recognized by the Franciscan tradition thereat; namely, P suggests "perchorêsis" or circumincession of persons as the meaning of procession from Father and Son. This solution seems metaphysically to save the rationality of the expression without introducing the Son as a true "cause" as person (vs. essence) of the Holy Spirit. Correctly, P expresses his reservation about the objective value of Pneumatology of "eternal procession [ad extra]" and the economic Trinity to touch the intra-trinitarian mystery. Ultimately, P alludes to Maximus Confessor's solution to Marinus, the very solution acceptable to the Ephesine at Florence.
CHAPTER 3: POPE: The most important contribution of P is to reaffirm historical Orthodoxy's love of the papacy. An Orthodox pope was part of the pentarchy. The apostolic see of Rome was of Peter. Orthodoxy and the Roman Church are natural allies from the historical point of view. Mark of Ephesus too appealed to several popes as his authorities in Florence, and saw the role of the Papacy as much more than honorific. Still, Mark saw that a pope could be prone to Orthodoxy or heterodoxy. If his profession of faith differed from his papal and Orthodox predecessors, Mark opted for the revered past instead of an innovative present. P returns Orthodox back to a world that had only known a papal Church, i.e., a Church of communion between the supernaturally constituted primate and his fellow patriarchs in their apostolic sees. P's reference to "lost communion" presumes that he is thinking of the Church as it should be, not dealing with the sad reality of what has been for 500 years. His use of Nicholas of Cusa is quite à propos. Cusa denied papal absolutism at Basel and -even if developing his theology like a good theologian - he seemed to breathe a familiar air with coeval Orthodoxy. Roman Catholic radicals at Basel-Ferrara-Florence denied the necessity of popes for ecumenical councils (e.g., Juan of Segovia, or John Ragusa), while the Orthodox in communion with the Ephesine considered the pope a sine qua non for ecumenicity. P notes that the Orthodox "necessary and greater-than-honorific primacy" does not reflect contemporary ad hoc ecclesiology of an Orthodoxy long without an Orthodox pope. Yet I note that it does happen to coincide with the Ephesine's own presumptions that the Church as ecumenical is papal, but the pope -as ecumenical- is Orthodox. Cusa embodies a Latin attempt to strike P's balance between the need for a papal center of unity for the life of communion and the seal of doctrine with the exaggerated absolutism of the religious orders (e.g., Dominicans, or Franciscans). Vatican II was a partial advance for traditional ecclesiology of communion. Finally, P is adept to note that any Orthodoxy that must define itself as a negative (contra Catholicism) is already a failure. Orthodoxy should have a perpetually applicable ecclesiology whereby its descriptive definition can account for a papal and Orthodox church and yet not threaten the actually popeless, yet nonetheless Orthodox, Church of Christ.
CHAPTER 4: AUGUSTINE AND PALAMAS:
P's "speculative" theologian -in the image of Maximus- attempts to find a meeting place between sub apostolic and Palamite understanding of theophany with that of Augustine. Readers will likely find this the most controversial. I myself note that the 1368 condemnation of Prochorus Cydones was for his likely accurate interpretation of Augustine on theophany. However, Augustine was a father respectfully and authoritatively cited by Palamas and Mark Eugenicus, thus any reconciliation is most welcome. The doctrine of "natural signs" and the attempt to build a bridge between the putatively created items at theophany (white clothes, angels, voices, thunder) and uncreated noetic light is noteworthy and praiseworthy. This is a point of departure for listing the items of biblical theophany and distinguishing the kind of sign each constitutes. The theophany of the Son is something more than a mere created item. In this, Orthodoxy follows the pars sanior within the ancient tradition. Augustine is the innovator. That P is starting to investigate "indication" should be of interest to metaphysics as well as semiotics
CHAPTER 5: AUGUSTINE AND MAXIMUS. The will is a fascinating subject. I personally most enjoyed P's approach to Maximus. Though I get no sense that he prepared this chapter with Anselm or Duns Scotus in mind, the uncanny similarity in a "double will" or double determination of the will and the intrinsic nature of the will as self-determination and as prone to choose either a or - a in the same time 1, b or -b in time 2, etc., is attractive for those who wish to see this medieval advance over Aristotle and naturalism justified in the patristic tradition. Maximus seems to do just this, the will as a self-determiner is not a "slave" to cognitive objects. The mind necessarily cognizes objects presented to it, but the will can go for them or avoid them...in some cases indifferently. I wholeheartedly concur with P's assessment that the will retains its intrinsically gnomic character, even if unable to exercise it, in heaven. This sounds so much like a scotistic consideration of the intrinsic beyond-natural-causality nature of the will yet P. is entirely based upon Maximus and finds appropriate complementarity in Augustine. The result of this chapter is to evoke greater interest in the subject of freedom from the perspective of a fourfold philosophical division presented by the author. He is doing patristic metaphysics at its best.
CONCLUSION: It is surprising that a tiny book has so much food for thought. By taking a relatively small number of authoritative topoi and placing them in dialogue with Latin authors, P indeed shows that much more has to do with style and language accent than substance in theology. This book will completely dissatisfy the prejudiced but will delight the believer that a common tradition of metaphysics survived in the East and West and need only be uncovered by orthoskepsy within the best representatives of the Latin and Greek traditions. P is not so sanguine as to foresee an overcoming of obstacles through his little treatises but merely reformulates age-old questions out of the otherwise dusty patristic optic that is perpetually valid, insofar as one accepts the Greek patristic authorities upon whom P relies.
2 of 2 people found the following review helpful.
A great contribution to understanding.
By Amazon Customer
The approach that Father John takes is to seek out what is held in common between Rome and Orthodoxy. I found this book to be an invaluable aid in identifying why Rome holds the positions she does and how many Orthodox theologians say the same thing in different ways. This book contributes to the ongoing process of uncovering the unity we have. A must read!
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