4 thoughts on “Dr. James Likoudis – Papacy and the Orthodox

  1. Where in the public prayers of Roman Catholics do you pray anything about the Papacy? Precious little, and where it does exist, it conforms to the understanding of the Papacy as expressed by Orthodox too. Roman Catholics and Orthodox differ not at all then in this regard – unless you don’t agree that the rule of faith is and should be dependent, guided and driven by the rule of prayer, which is the real underlying issue. Where anything extra-liturgical (thoughts of the fathers of the church, canons, bulls, catechisms, whatever) is considered above or more important than that which is publicly prayed, you have disorder, as it enables gnosticism, capriciousness, clericalism, subjectivity and lack of clarity regarding what is changeable and could be changed, and what is unchangeable remains unchanged. I can well understand that it is an inconvenient and uncomfortable truth for Roman Catholics to hold “lex orandi, lex credendi” in the highest regard, given the self-descecration inflicted on the glorious western liturgical patrimony by the Roman Magisterium these last 50 years, with the Pope himself leading the charge. But that is what happened, and the disorder in the western Church that you see before you is due in no small measure because the liturgical was so weakened, and its weakening was done by placing extra-liturgical beliefs (cf. Pastor Aeternus) above the liturgical. Mind you, the eastern Church is not free of this dynamic by any stretch of the imagination, which you see on full display with not a few of our bishops elevating the extra-liturgical above liturgical; but our decentralization offers an organic sort of buffer against the spirit of this or any age (a characteristic not free of downsides, mind you, just not in this regard), whereas the centralization of the west embodied in the modern Papacy (which is a Euro-centric response to the French revolution more than anything else) enabled the liturgical reformers to steamroll the reforms out in a very short amount of time. Only Lefebrve et. al put up a fuss, and what did Paul VI say to them in response? Essentially, obey, as all authority is vested in me, not you, as there are no checks to my power, which power I claim on my own, as many of my successors did before me, based on our interpretation of the Gospel (we won’t mention the lack of consensus over the centuries regarding this interpretation, btw, just accept the Novus Ordo and shut up please).
    Which interpretation, strangely enough, never made it into the public prayer life of the Church – gee, I wonder why? Maybe because nobody believed it then, and certainly Catholics don’t believe it now? Why, then, should the Orthodox believe it, when you guys don’t believe it enough to pray it?

  2. We pray for the Pope at every Holy Mass. the Mass is the highest expression of our prayer. There is nothing heretical about the vernacular liturgy of Vatican two.Give me that to the endless chanting of Orthodox worship cut off behind an iconastasis.. No point in having liturgical precision when the Orthodox are marrying divorcees and contracepting.

  3. James Likoudis is the best. He had the bravery to leave Orthodoxy for Catholic truth. When a Greek does that they are wrongly looked upon as a traitors. That is what our Lord meant when he told us to put God before family.James likoudis chose the path of our Lord, and will be rewarded for this.

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