Category: Articles

Ecclesiality or no Ecclesiality That Is the Question

Do the changing practices of receiving non Orthodox converts into the Orthodox Church manifest an underlying, but unstated, ecclesiology? These practices have varied, and vary, from baptism to chrismation to simple statement of faith. It is the thesis of this article that the reception of converts presents the Orthodox view about the ecclesiality of non Orthodox Churches.

« Le Saint-Esprit est l’image du Fils » Que voulaient dire les Pères qui ont écrit cette phrase ?

Certains Pères de l'Église ont écrit que le Saint-Esprit est l'image du Fils. Puisque saint Paul a déjà dit que le Fils est l'image du Père invisible qui a engendré le Fils éternellement, cette phrase patristique veut-elle dire que le Fils a engendré le Saint-Esprit ? Quel est le sens du mot IMAGE dans les deux contextes. Le problème n'est pas moindre parce que les Pères qui affirment que le Saint-Esprit est l'image du Fils sont parmi les plus éminents : saints Athanase d'Alexandrie et Jean Damascène entre autres. Donc, comment interpréter cette affirmation de la plume des Pères les plus orthodoxes ?

L’effacement de la scène du « bain de l’Enfant divin » des fresques de la Sainte Montagne

Constantin Kalokyris nous informe de l'effort de certains moines du Mont-Athos qui, en se croyant fidèles à la tradition, ont effacé la scène du bain de l'Enfant Jésus de l'icône de Noël. Au lieu d'être fidèles à la tradition orthodoxe, ces moines se montraient inspirés par une vision théologique étrangère à ce qu'ils voulaient défendre.

The Story of a Tired Ecumenist

This article tells my ecumenical story starting as an enthusiastic Protestant and moving on to a disappointed Orthodox. It also sets out my undertanding of the role of the Orthodox Church in the Ecumenical Movement.

Does the Blessing of Icons Agree with or Contradict the Tradition of the Orthodox Church?

Orthodox Christians routinely have their icons blessed by a priest or bishop. Bishops often anoint them with Holy Chrism. There are even special services for blessing different kinds of icons: of Christ, of the Mother of God, of feasts, etc. Most people would never imagine putting an unblessed icon in their houses; it would be a kind of sacrilege, but once the icon is blessed—whatever its subject, taste, canonicity, etc.—many think that what was a simple picture before the blessing becomes an icon after, because of the blessing. It becomes at least a “better” icon. Being only a “profane” image before, it becomes “holy” after, because it has been blessed. Very few Orthodox would question this practice which they feel is legitimate, traditional, and totally in agreement with Church Tradition. I hope to show that despite the widespread habit of blessing icons, this practice is not in agreement with Church Tradition, and that it is in fact contrary to it and based on a theology of icons that is foreign to Orthodoxy.