Rosemann ( Omne ens est aliquid. Introduction a la lecture du ‘systeme’ philosophique de saint Thomas d’Aquin , 200-1) argues that the presence of God to Himself is a presence “sans ombre et sans absence,” that is, total presence without shadow or a dialectical . . . . Continue Reading »
Philipp Rosemann examines what he describes as the “fundamental principle of Thomist ontology” in Omne ens est aliquid. Introduction a la lecture du ‘systeme’ philosophique de saint Thomas d’Aquin. The principle is stated in the title, and stated baldly it is an utter . . . . Continue Reading »
I cannot be the particular individual I am without particular others (parents, teachers, friends, etc.). The others might have been other others (different parents, e.g.) but then I would be a different particular individual. But I cannot be an individual at all without being a particular . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) argues that in the thirteenth century, the earlier bonds between Eucharist and church were broken: “With the help of subtle distinctions used by thescholastic theologians of that time, the terms body of Christ, body ofthe Church, and body . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) defines a symbol as a means for bridging the gulf between infinite and finite, or between Creator and creation. Christian symbolism differs from pagan because paganism believes that the nature bridges the gulf on its own, while in Christian . . . . Continue Reading »
Zizioulas ( The Eucharistic Communion and the World ) argues that “the New Testament Churches . . . seem to have so identified the Eucharist with the Church herself that the terms ‘Eucharist’ and ‘Church’ are interchangeable in the existing witnesses” (15). He . . . . Continue Reading »
John Zizioulas ( The Eucharistic Communion and the World , 9) says that once the Eucharist is understood as an epicletic memorial, then there is no longer any question of “”renewing the Supper and the sacrifice ofChrist accomplished once for all.’” He suggests that . . . . Continue Reading »
A former student, Stephen Long, offers some thoughts concerning my post about Cyril of Alexandria . The remained of this post comes from Stephen. The Nestorian controversy is the high water mark of “temple”/”indwelling” language as a Christological metaphor. As a result of . . . . Continue Reading »
John Tavener died last week. The Economist , which has the best obit page in journalism, described Tavener’s prodigious talent, then got to the heart of the composer: “Some would call this consummate talent, even genius. He saw it entirely differently. His music was a gift from God, . . . . Continue Reading »
The Economist contrasts the Chinese response to the Philippine typhoon with the American one: “The initial response from China was niggardlya mere $100,000. It was hard not to see this as a slap on the wrist for the Philippines temerity in standing up to China over disputed shoals in the . . . . Continue Reading »
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