Verbatim:
1 Alexander Roberts and James Donaldson, eds., Ante-Nicene Fathers, Vol.
III, Latin Christianity: Tertullian (Grand Rapids: Eerdmans Publ. Co. 1989)
Against Hermogenes, Ch. 22, p. 490.
2 Alexander Roberts and James Donaldson, eds., Apostolic Fathers, Vol. I, Justin Martyr and Irenaeus (Grand Rapids: Eerdmans Publ. Co. 1989) Against Heresies, Bk. III,Ch.1, p. 414.
3 Bernard Peebles, ed. The Fathers of the Church, Vol. 9, St. Basil: Ascetical Works (New York: Fathers of the Church Inc., 1949-60) Moralia, Rule 72, p. 185ff.
4 Ibid., Rule 80, Ch. 22, p. 203ff.
5 Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, Vol. VII, St. Cyril of Jerusalem (Grand Rapids: Eerdmans Publ. Co. 1989) Catechetical Lectures, Lect. IV, 17, p. 23.
6 Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, Vol. IV, St. Athanasius: Select Works (Grand Rapids: Eerdmans Publ. Co. 1989) Councils of Ariminum and Seleucia, I, 6, p. 453.
7 Philip Schaff, ed., Nicene and Post-Nicene Fathers, Vol. X, St. Chrysostom: Homilies on Matthew (Grand Rapids: Eerdmans Publ. Co. 1956) . Homily 1, p. 1.
8 Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, Vol. XII, St. Chrysostom: Homiles on the Epistles of Paul to the Corinthians (Grand Rapids: Eerdmans Publ. Co. 1989) II Corinthians, Homily 13, p. 346.
9 Thomas Halton, ed. The Fathers of the Church, Vol. 74, St. John Chrysostom: Homilies on Genesis (New York: Fathers of the Church Inc., 1949-60) Homily 13, p. 175.
10 Philip Schaff, ed., Nicene and Post-Nicene Fathers, Vol. IV, St. Augustine: Writings Against Manichaeans & Donatists (Grand Rapids: Eerdmans Publ. Co. 1989) Contra litteras Petiliani, Bk. 3, Ch. 6, p. 599.
11 Ibid., Vol.III, St. Augustine: On the Holy Trinity, Doctrinal Treatises (Grand Rapids: Eerdmans Publ. Co. 1989) On the Good of Widowhood , Ch. 2, p. 442.
12 Ibid., Vol. II, St. Augustine's City of God & Christian Doctrine (Grand Rapids: Eerdmans Publ. Co. 1989) Christian Doctrine , Bk. 2, Ch. 9, p. 539.
13 Roy DeFerrari, ed. The Fathers of the Church, Vol. 12, St. Augustine: Letters (Washington: Catholic Univ. Press, 1954) Letter 53, p. 246.
14 Cited in David Hall, ed. Paradigms in Polity (Grand Rapids: Eerdman, 1994) p. 81. Compare also Jerome's letter to Evangelus in Philip Schaff and Henry Wace, eds., Nicene and Post-Nicene Fathers, Vol. VI, St. Jerome (Grand Rapids: Eerdmans Publ. Co. 1989) Letter CXLVI, p. 288.
15 Cited in Hall, Paradigms, p. 81.
16 Henry Beverdge & Jules Bonnet, eds. Selected Works of John Calvin, Vol. 1, Tracts and Letters (Grand Rapids; Baker Book House, 1983) "Reply to Sadolet," p. 42.
17 David Wells, No Place for Truth (Grand Rapids; Eerdmans, 1993) p. 9.
Thema:
1 Timothy Ware, The Orthodox Church (London: Penguin Books, 1993) p. 2.
2 What on Earth is the Orthodox Church? [tract] (Ben Lomond, CA: Conciliar Press, 1988).
3Anthony Coniaris, Introducing the Orthodox Church (Minneapolis, MN: Light and Life Publ., 1982) p. 11 [emphasis added].
4 Ware, Orthodox Church, p. 253.
5 Jack Sparks, "The Bible and the Orthodox Church" (Goleta, CA: St. Athanasius Academy of Orthodox Theology, 1992, unpublished manuscript) p. 121.
6 Vladimir Lossky & Leonid Ouspensky, The Meaning of Icons (Crestwood, NY: St. Vladimir's Seminary Press, 1982) p. 11.
7 Ware, Orthodox Church, p. 197.
8 Vladimir Lossky, The Mystical Theology of the Eastern Church (Cambridge: James Clarke & Co., 1968) p. 66.
9 Ware, Orthodox Church, p. 208.
10 ibid., p. 210.
11 Lossky, Mystical Theology, p. 25.
12 Jon Braun, Divine Energy: The Orthodox Path to Christian Victory (Ben Lomond, CA: Conciliar Press, 1991) pp. 115, 116.
13 Ware, Orthodox Church, p. 223.
14 ibid., p. 224.
15 Lossky, Mystical Theology, p. 136.
16 ibid., p. 87.
17 Ware, Orthodox Church, p. 219.
18 Coniaris, Introducing, p. 48.
19 John Meyendorff, Byzantine Theology (New York: Fordham Univ. Press, 1974) p. 194.
20 Nineteenth-century Russian Bishop Theophanes cited in Lossky, Mystical Theology, p. 199.
21 Alexander Schmemann, For the Life of the WorldI (New York: St. Vladimir Seminary Press, 1973) p. 113.
22 Lossky, Mystical Theology, pp. 196, 197.
23 Ware, Orthodox Church, p. 247.
Presbyterion II:
1 See Peter Gillquist, Becoming Orthodox , pp. 35ff.
2Cited in R.C. Gamble, "Presbyterianism in the Ancient Church" in Pressing Toward the Mark , (Philadelphia: Orthodox Presbyterian Church, 1986), p. 60. Jerome argues forcefully in a letter to Evangelus (letter 146 of his works) that presbyter and bishop are different names for the same office on the basis of Acts 20, Titus 1 and 1 Peter 5. See Schaff and Wace, eds., Nicene and Post-Nicene Fathers, Second Series, (Grand Rapids, MI: Eerdmans, 1954), vol. VI, p. 288ff.
The Puritan Eye:
1F.L. Cross and E.A. Livingstone, eds., The Oxford Dictionary of the Christian
Church (Oxford: Oxford Univ. Press, 1989) p. 840.
2 A full English text was published in the last century in J.N. Robertson, The Acts and Decrees of the Synod of Jerusalem (London: Thomas Baker, 1899) pp. 185-215.
Non Est:
1 Timothy Ware, The Orthodox Church (London: Penguin Books, 1993) p. 231.
2 Though II Pet. 1:4 is their favorite verse, several considerations count against reading it as a basis for deification. First, Peter was a Jew not a Greek, and so Moses not Plotinus forms the context of his usage. Second, the term "partakers" ( koinonoi ), is often used in the New Testament to construe ethical or covenantal communion (Matt. 23:30; Rom. 15:27; I Cor. 10:18). For example, if I Cor. 10:18 were construed metaphysically, then the partakers would have to be metaphysically united to altars. Third, if construed metaphysically, then the passage goes too far by teaching that we are united to the divine nature (essence) and not just his "energies," a claim Eastern Orthodoxy strongly wishes to resist.
3 Vladimir Lossky, The Mystical Theology of the Eastern Church (Cambridge: James Clarke & Co., 1968) p. 25. For a helpful Protestant discussion of knowledge, essence, and negation in theology, see John Frame, Doctrine of the Knowledge of God (Phillipsburg, PA: Presbyterian & Reformed Publ. Co., 1987) pp. 18ff.; 232ff.
4 Lossky, Mystical , p. 73.
5 Jon Braun, Divine Energy: The Orthodox Path to Christian Victory (Ben Lomond, CA: Conciliar Press, 1991) p. 188.
6 Lossky, Mystical , p. 89. Eastern Orthodoxy sometimes appeals to this divine interpenetration of creation as a basis for encouraging special concern for the environment. In 1989, Patriarch Dimitrios declared the beginning of the ecclesiastical year a "day for the protection of the environment." Cited in Ware, Orthodox Church , p. 235.
7 Bishop Ware suggests that the Eastern view of Adam as in process, developing toward God, "fits more easily with modern theories of evolution than does the more static conception of Augustine" -- Ware, Orthodox Church, p. 220.
8 Lossky, Mystical Theology, pp. 135,136.
9 ibid., p. 136.
10 ibid. Though here Lossky speaks of the "determined counsel of God" in almost Augustinian language, he later (p. 141) empties God's sovereignty in explaining via Cabasilas that "The incarnation was not only the work of the Father, by His power and by His spirit, but it was also the work of the will and faith of the Virgin. Without the consent of the Immaculate, without the agreement of her faith, the plan was unrealizable. . . . It was only after having instructed her and persuaded her that God took her for His Mother. . . . "
11 ibid., p. 140.
12 ibid., p. 110.
13 ibid., p. 196.
14 Cited in John Meyendorff, Christ in Eastern Christian Thought (Crestwood, NY: St. Vladimir's Seminary Press, 1987) p. 149.
15 ibid., p. 91.
16 ibid., p. 92.
17 ibid., p. 100.
18 ibid., p. 102.
19 For example, Lossky ( Mystical Theology, p. 42) claims that there "is no philosophy more or less Christian," adding that Eastern theologians kept themselves from philosophy by holding to apophatic (negative) theology, not recognizing that this sort of method is pure Plotinus.
20 Anthony Coniaris, Introducing the Orthodox Church (Minneapolis, MN: Light and Life Publ., 1982) p. 48.
Stauron:
1 Alexander Schmemann, The Presence of Mary (Ben Lomond, CA: Conciliar Press,
1988) p. 10.
2 Peter Gillquist, Facing Up To Mary (Ben Lomond, CA: Conciliar Press, 1990) p. 3.
3 Schmemann, Presence, p. 15.
4 Anthony M. Coniaris, Introducing The Orthodox Church (Minneapolis, MN: Light and Life Publ., 1982) p. 100.
5 Schmemann, Presence p. 8
6 Gillquist, Facing Up, p. 6.
7 ibid., p. 13.
8 Schmemann, Presence, p. 10.
9 Coniaris, Introducing, p. 99.
10 Schmemann, Presence, pp. 16-17.
Exegetica:
1Jack Sparks, "The Bible and the Orthodox Church" (Goleta, CA: St. Athanasius
Academy of Orthodox Theology, 1992, unpubl. manuscript) p. 55.
2 Anthony Coniaris, Introducing the Orthodox Church (Minneapolis, MN: Light and Life Publ., 1982) p. 156.
3 "Kentucky Resolution" (1798) cited in Henry Steele Commager, Documents of American History Vol. 1 (Englewood Cliffs, NJ: Prentice Hall, 1988) p. 178.
Historia:
* This summary is developed from Steven Runciman, The Great Church in Captivity
(London: Cambridge Press, 1968) p. 259ff. and J.N. Robertson, The Acts and Decrees
of the Synod of Jerusalem (London: Thomas Baker, 1899).
Presbyterion III:
1Anthony M. Coniaris, Introducing The Orthodox Church (Minneapolis, MN:
Light and Life Publishing Co., 1982), p. 11.
2 ibid. , p. 1.
3Ben Lomond, CA: Conciliar Press, 1994 (2nd edition).
