The Orthodox Way by Kallistos Ware

By Kallistos Ware

This publication is a normal account of the doctrine, worship and lifetime of Orthodox Christians via the writer of the now vintage The Orthodox Church. It increases the elemental problems with theology: God is hidden but published; the matter with evil; the character of salvation; the that means of religion; prayer; loss of life and what lies past. In so doing, it is helping to fill the necessity for contemporary Orthodox catechism. but this ebook isn't a trifling guide, a dry-as-dust repository of data. during the publication, Bishop Kallistos Ware exhibits the that means of Orthodox doctrine for the lifetime of the person Christian. Doctrinal matters are obvious no longer as summary propositions for theological debate yet as affecting the entire of lifestyles. A wealth of texts drawn from theologians and non secular writers of every age accompanies Bishop Kallistos' presentation. They, too, demonstrate Orthodoxy not only as a procedure of ideals, practices and customs yet certainly because the manner.

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The doctrine of the Trinity stands before us as a chal­ lenge, as a 'crux' in the literal sense: it is, in Vladimir Lossky's words, 'a cross for human ways of thought' , and it requires from us a radical act of metanoia - not merely a gesture of formal assent, but a true change of mind and heart. Why, then, believe in God as Trinity? In the last chapter we found that the two most helpful ways of entry into the divine mystery are to affirm that God is personal and that God is love. Now both these notions imply sharing and reciprocity.

Tual vision, which does not contradict science but looks beyond it, we discern everywhere the creative energies of God, upholding all that is, forming the innermost essence of all things. But, while present everywhere in the world, God is not to be identified with the world. As Christians we affirm not pan· theism but 'panentheism'. God is in all things yet also beyond and above all things. He is both 'greater than the great' and 'smaller than the small'. In the words of St Gregory PaJamas, 'He is every· where and nowhere, he is everything and nothing'.

While appreciating the inadequacy of neat classifications, we may say that the Spirit is God within us, the Son is God with us, and the Father God above or beyond us. Just as the Son shows us the Father, so it is the Spirit who shows us the Son, making h im present to us. Yet the relation is mutual. The Spirit makes the Son present to us, but it is the Son who sends us the Spirit. (We note that there is a distinction between the 'eternal procession' of the Spirit and his 'temporal mission'. The Spirit is sent into the world, within time, by th e Son ; but, as regards his origin within the eternal life of the Trinity, the Spirit p roceeds from the Father a lo n e .

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