The Irreformable Creed (381) and Papal “Ex-Cathedra” acceptance of Conciliarism (553) ?

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Craig Truglia responded to my response. Here is my response to his response.

Some preliminary remarks. It was said that my last response was far too much “tangential”, and not relevant to the points at issue. This is fair. I saw my article as an opportunity to add some other information, and this proved to be far too much static which distracts from the main. Therefore, I will stick to only the relevant points which deserve, and keep it as short as possible. Continue reading

The Office of the Dead: Take the Bitter Pill and Be Healed

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Tom's Digest

Defunctorum“In all thy works remember thy last end, and thou shalt never sin.” (Ecclesiasticus 7:40)

“Watch and pray” (Matthew 26:41)

“[A] fourth type [of watchfulness] is always to have the thought of death in one’s mind.”
(St. Hesychios the Priest, Philokalia vol. 1)

“If you’re going through hell, keep going.”
(Sir Winston Churchill)

Introduction

In the eighth or ninth century (the exact origins are unclear), western monastics in the Benedictine tradition developed a set of devotional offices to pray for the repose of the dead.

These devotions were combined with emergent devotions to Our Lady (notably, the Little Office of the Blessed Virgin) and various other little offices (of the angels, of all saints, etc.) as pious additions to the canonical Divine Office recited according to the Rule of St. Benedict.

Eventually, some of them, including the Office of the Dead, became an integral part of the formal liturgical prayer…

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A Papal Infallibility That an Eastern Orthodox Can Accept?

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Fr. Francis Dvornik (Source)

In his book “The Ecumenical Councils” by Fr. Francis Dvornik, there is a section entitled “The Vatican Definition and Orthodox Belief in Church Infallibility” in the chapter on the 1st Vatican Council. In this section, Dvornik seeks to show how the Catholic doctrine of Papal Infallibility can possibly be calibrated to match what the Eastern Orthodox believe about ecclesial infallibility. He first states how the promise of Christ of infallibility was first and foremost to the catholic church as a whole. Christ spoke to all the Apostles when he said, “All authority has been given to Me on heaven and earth. Go therefore and make disciples of all nations…baptizing them…teaching them all things I’ve commanded…and I will be with you always, even unto the end of the age” (Matt 28:18-20). Therefore, the charism of infallibility, according to Dvornik, resides primarily in the Church as a whole, and the ministry of Peter’s successor is a unique organ to effect this charism, as is the ministry of Ecumenical Councils, and then also of the universal episcopate, spread abroad in their own respective realms, when they teach on a doctrine of faith and morals in perfect agreement in and with the Pope’s communion. One part of his explanation, however, was particularly interesting and thought-provoking. Continue reading

The Filioque, Constantinople II, and Common Sense Arguments Against Roman Catholicism – Examined (Part 2)

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I received some comments which said I did not directly address Craig Truglia’s 2 main points, namely, that the Creed of 381 from Constantinople 879-80’s horos is irreformable, and that the assent to the Conciliarism of the final sentence at the Council of Constantinople 553. I intend to be concentrate on these two issues more below, but my Part 1 is still essential information for the surrounding context. Continue reading

The Filioque, Constantinople II, and Common Sense Arguments Against Roman Catholicism – Examined

Craig Truglia, over at Orthodox Christian Theology, has written a brief article with some arguments which attempt to refute Roman Catholic doctrine surrounding the Papacy. I wish I had more time to offer a more in depth response to this one, but this is going to suffice for now. I have two points to show.

Sainte-sophie,_a_Constantinople Continue reading