JOHN ROMANIDES PDF

John Romanides. A sampling of Fr. For a True Orthodox author who takes many of Fr. John Romanides an Ecumenist?

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The fall of man or the state of inherited sin is: a. Each individual experiences the fall of his own noetic faculty. One can see why the Augustinian understanding of the fall of man as an inherited guilt for the sin of Adam and Eve is not, and cannot, be accepted by the Orthodox tradition.

There are two known memory systems built into living beings, 1. In addition to this, the patristic tradition is aware of the existence in human beings of a now normally non-functioning or sub-functioning memory in the heart, which when put into action via noetic prayer, includes unceasing memory of God, and therefore, the normalization of all other relations. When the noetic faculty is not functioning properly, man is enslaved to fear an anxiety and his relations to others are essentially utilitarian.

Thus, the root cause of all abnormal relations between God and man and among me is that fallen man, i. Man outside of glorification imagines the existence of god or gods which are psychological projections of his need for security and happiness. That all men have this noetic faculty in the heart also means that all are in direct relation to God at various levels, depending on how much the individual personality resists enslavement to his physical and social surroundings and allows himself to be directed by God.

Every individual is sustained by the uncreated glory of God and is the dwelling place of this uncreated glory of God and is the dwelling place of this uncreated creative and sustaining light, which is called the rule, power, grace, etc.

Human reaction to this direct relation or communion with God can range from the hardening of the heart i. This means that all men are equal in possession of the noetic faculty, but not in quality or degree of function. Thus: 1. A person with little intellectual attainments can raise to the highest level of noetic perfection. On the other hand, a man of the highest intellectual attainments can fall to the lowest level of noetic imperfection.

One may also reach both the highest intellectual attainments and noetic perfection. One may be of meager intellectual accomplishment with the hardening of the heart. Man has a malfunctioning or non-functioning noetic faculty in the heart, and it is the task especially of the clergy to apply the cure of unceasing memory of God, otherwise called unceasing prayer or illumination.

Proper preparation for vision of God takes place in two stages: purification, and illumination of the noetic faculty. By following Augustine, the Franks substituted the patristic concern for spiritual observation, which they had found firmly established in Gaul when they first conquered the area with a fascination for metaphysics. They did not suspect that such speculations had foundations neither in created nor in spiritual reality. No one would today accept as true what is not empirically observable, or at least verifiable by inference, from an attested effect.

So it is with patristic theology. Dialectical speculation about God and the Incarnation as such are rejected. Only those things which can be tested by the experience of the grace of God in the heart are to be accepted. Gregory Palamas says —. Thus the disciples of Christ acquired the knowledge of the Triune God in theoria vision and by revelation. It was revealed to them that God is one essence in three hypostases.

This is what St. Symeon the New Theologian teaches. In his poems he proclaims over and over that while beholding the uncreated Light, the deified man acquires the Revelation of God the Trinity. The fact that the Latin tradition came to the point of confusing these hypostatic attributes and teach that the Holy Spirit proceeds from the Son also, shows the non-existence of empirical theology for them. Latin tradition speaks also of created grace, a fact which suggests that there is no experience of the grace of God.

For, when man obtains the experience of God, then he comes to understand well that this grace is uncreated. Thus, theoria, vision and theosis are closely connected. Theoria has various degrees. There is illumination, vision of God, and constant vision for hours, days, weeks, even months.

Noetic prayer is the first stage of theoria. Theoretical man is one who is at this stage. In Patristic theology, the theoretical man is characterised as the shepherd of the sheep. Through his monastic movement and his writings in this field and on Christology, Saint John Cassian had a strong influence on the Church in Old Rome also.

In his person, as in other persons such as Ambrose, Jerome, Rufinus, Leo the Great, and Gregory the Great, we have an identity in doctrine, theology, and spirituality between the East and West Roman Christians. Within this framework, Augustine in the West Roman area was subjected to general Roman theology. In the East Roman area, Augustine was simply ignored. Augustine is indeed Orthodox by intention by his willingness to be corrected. The real problem is that he does not theologize from the vantage point of personal theosis or glorification, but as one who speculates philosophically on the Bible with no real basis in the Patristic tradition.

Furthermore, his whole theological method is based on happiness as the destiny of man instead of biblical glorification. His resulting method of analogia entis and analogia fidei is not accepted by any Orthodox Father of the Church.

This website is not concerned with whether Augustine is a saint or a Father of the Church. There is no doubt that he was Orthodox by intention and asked for correction. However, he can not be used in such a way that his opinions may be put on an equal footing with the Fathers of Ecumenical Councils.

In sharp contrast to this Augustinian tradition is that of the Old and the New Testament as understood by the Fathers of the Roman Ecumenical Councils. By this adjustment in terminology this tradition of cure became more intelligible to the Hellenic mind. This very cure of fantasies is the core of the Orthodox tradition.

These fantasies arise from a short circuit between the nervous system centered in the brain and the blood system centered in the heart. The cure of this short circuit is noetic prayer noera proseuche which functions in tandem with rational or intellectual prayer of the brain which frees one from fantasies which the devil uses to enslave his victims.

We would very much appreciate it if someone could come up with a patristic quote in Greek. In sharp contrast to this tradition is that of Augustinian Platonism which searches for mystical experiences within supposed transcendental realities by liberating the mind from the confines of the body and material reality for imaginary flights into a so-called metaphysical dimension of so-called divine ideas which do not exist.

Orthodox Fathers of the Church are those who practice the specific Old and New Testament cure of this sickness of religion. Those who do not practice this cure, but on the contrary have introduced such practices as pagan mysticism, are not Fathers within this tradition.

On the contrary the Augustinians imagine that they are being united with uncreated original ideas of God of which creatures are supposedly copies and which simply do not exist. Of course the rejection of Platonic type of mysticism was traditional practice for the Fathers. This unbelievable nonsense of Barlaam turned out to be that of Augustine himself. The basic difference may be listed under diagnosis of spiritual ills and their therapy.

Glorification is the vision of God in which the equality of all mean and the absolute value of each man is experienced. God loves all men equally and indiscriminately, regardless of even their moral statues. God loves with the same love, both the saint and the devil. To teach otherwise, as Augustine and the Franks did, would be adequate proof that they did not have the slightest idea of what glorification was. God multiplies and divides himself in His uncreated energies undividedly among divided things, so that He is both present by act and absent by nature to each individual creature and everywhere present and absent at the same time.

This is the fundamental mystery of the presence of God to His creatures and shows that universals do not exist in God and are, therefore, not part of the state of illumination as in the Augustinian tradition. God himself is both heaven and hell, reward and punishment. All men have been created to see God unceasingly in His uncreated glory.

One can see how the Frankish understanding of heaven and hell, poetically described by Dante, John Milton, and James Joyce, are so foreign to the Orthodox tradition. This is another of the reasons why the so-called humanism of some East Romans those who united with the Frankish papacy was a serious regression and not an advance in culture.

Since all men will see God, no religion can claim for itself the power to send people either to heaven or to hell. The primary purpose of Orthodox Christianity then, is to prepare its members for an experience which every human being will sooner or later have.

Those who are cured and those who are purified experience the illuminating energy of divine grace, while the uncured and ill experience the caustic energy of God.

This transformation takes place during the higher level of the stage of illumination called theoria, literally meaning vision-in this case vision by means of unceasing and uninterrupted memory of God. Thus, according to St. Theosis-Divinisation: It is the participation in the uncreated grace of God. Theosis is identified and connected with the theoria vision of the uncreated Light see note above. It is called theosis in grace because it is attained through the energy, of the divine grace.

It is a co-operation of God with man, since God is He Who operates and man is he who co-operates. The leadership of the Roman Empire had come to realize that religion is a sickness whose cure was the heart and core of the Christian tradition they had been persecuting. These astute Roman leaders changed their policy having realized that this cure should be accepted by as many Roman citizens as possible.

But in this case what was probably as important as the cure was the possibility of enriching society with citizens who were replacing the morbid quest for happiness with the selfless love of glorification theosis dedicated to the common good. What the prophets and apostles allegedly did see and hear were phantasmic symbols of God, whose purpose was to pass on concepts about God to human reason.

Whereas these symbols passed into and out of existence, the human nature of Christ is a permanent reality and the best conveyor of concepts about God.

At the same time this glorification is the revelation of all truth by the Holy Spirit. Nor was this the ideal of ancient Hellenic culture and civilization. Hellenic anthropocentric human-centered Humanism is transformed into Theanthropism God-humanism and its ideal is now the creation of Saints, Holy people who have reached the state of theosis deification.

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John S. Romanides

The fall of man or the state of inherited sin is: a. Each individual experiences the fall of his own noetic faculty. One can see why the Augustinian understanding of the fall of man as an inherited guilt for the sin of Adam and Eve is not, and cannot, be accepted by the Orthodox tradition. There are two known memory systems built into living beings, 1. In addition to this, the patristic tradition is aware of the existence in human beings of a now normally non-functioning or sub-functioning memory in the heart, which when put into action via noetic prayer, includes unceasing memory of God, and therefore, the normalization of all other relations.

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Vladimir Moss – Orthodox Christianity Author

Romanides, George D. Dragas Editor : A book review, and comments Reviving the Patristic Teaching of Christian Faith, in its Mere Orthodoxy "One of the major and permanent goals of a theologian, who wants to express the Christian faith, as it is held by the Orthodox Catholic tradition, is to be able to The doctrine of the Holy Trinity is the main subject of the second part. Romanides invests his deep ecclesiastic knowledge to serve his theological goals, starting with Paul of Samosata and Lucian as forerunners of Arianism.

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