The Mystagogy of the Holy Spirit Epub Ó The Mystagogy

The Mystagogy of the Holy Spirit Epub Ó The Mystagogy



5 thoughts on “The Mystagogy of the Holy Spirit

  1. April April says:

    This was an absolute PAIN to get through He can t stick to the point at hand and runs off on little rabbit trails tangents constantly He contradicts himself, he uses circular logic and logical fallacies to try to prove his point He uses the argument that the Fathers of the Church who did argue for the Filioque were in fact wrong, because no one himself happened to be there to point out to them that they were wrongoh, but you can t hold that against them, because they re human I have n This was an absolute PAIN to get through He can t stick to the point at hand and runs off on little rabbit trails tangents constantly He contradicts himself, he uses circular logic and logical fallacies to try to prove his point He uses the argument that the Fathers of the Church who did argue for the Filioque were in fact wrong, because no one himself happened to be there to point out to them that they were wrongoh, but you can t hold that against them, because they re human I have never seen so poor an argument for anything If this paper had been turned in to my college level argumentation class how to write a good paper which actually proves your argument he would have received an F Additionally, the writing style changed DRASTICALLY somewhere just past the middle of the work, and didn t change back until nearer to the end I wondered whether this is actually a composite work Regardless, it proves nothing If there is a modern writer who actually knows how to write a good argument, and has the evidence to back up his supposition, then I would like a recommendation, because this work is terrible I have a lotI could add, but that s all I care to share presently


  2. Jacob Aitken Jacob Aitken says:

    In some ways St Photios book is a hard one to read As it stands, few scholars in the modern world pay any attention to it The book is unorganized, written mostly from memory, and it appears that Photios doesn t actually deal with the real arguments, but only with implications of those arguments.The book should not be dismissed, though Given the context in which Photios wrote it exile, lack of library , it should be hailed as a masterpiece Since the book is not organized around any one th In some ways St Photios book is a hard one to read As it stands, few scholars in the modern world pay any attention to it The book is unorganized, written mostly from memory, and it appears that Photios doesn t actually deal with the real arguments, but only with implications of those arguments.The book should not be dismissed, though Given the context in which Photios wrote it exile, lack of library , it should be hailed as a masterpiece Since the book is not organized around any one theme, one will discuss the major issues that arise from the book.Refuting the of hypostatically from argumentThe Filioquist makes the argument that if the Spirit is of the Son, the Spirit must be from the Son from all eternity Instead of dealing with the precise argument, Photios immediately uses a reductio All Trinitarians confess that each Person is in the other e.g., the doctrine of perichoresis and circumenessio , which means in some sense the Person is of the other Person, but no one will say the Father is from the Son 60.Another reductio is that if the Spirit is from the Son because of the Son, then since the Spirit is also from God, then of God however, the Spirit is also God, so this means that the Spirit eternally proceeds from himself Again, the Spirit is of truth, therefore, the Spirit must be from the attribute of truth Yet no one takes this reasoning to this conclusion.The Charge of Semi SabellianismThe heresy of Sabellianism said there were no real hypostatic distinctions in the Persons, so that each Person was simply a mode of the other Photios s argument is that the Filioquist is guilty of semi Sabellianism The hypostatic characteristic of the Father is causality The Filioque, though, attributes the characteristic idiomata hupostike of causality to the Son This blends the distinctions between the two together There is now the cause personal characteristic of Father Son on the one hand, and Spirit on the other 63.Traditionally, Trinitarian thought distinguished the Persons by their operations In this case, though, the distinctions are blurred because the operations are now confused On this point, though, St Photios could be criticized This is a huge implication, and if fleshed out, it is devastating to the Filioquist position He does not flesh it out, though The reader is encouraged to see what Joseph P Farrell said about this point in God, History, and DialecticDid Photios deliberately misunderstand the Filioquist position It appears that Photios has misread what the Filioquist is saying Photios thinks the Filioquist holds two causes in the Godhead Yet as all readers of the Fathers know, if one holds to two causes in the Godhead, one s position reduces to polytheism and anarchy Official Catholic theology denies two causes, so is Photios just stubbornly wrong on this point Maybe, but I think Photios is simply reducing the argument to the following dilemma if you apply causality to the Son, then you either have two causes polytheism or by maintaining causality but simply calling it one cause you have confused the properties of Father and Son, and have introduced a fourth term in the Trinity Father, Son, Father Son, Spirit.He continues If the Father and the Son share what is common procession then the Spirit is excluded from this common sharing 76 If the Spirit is excluded from this common sharing, it is also excluded from the common life of the Trinity.Because the Spirit proceeds from the Father, he is in need of nothing if he is knownfully in another procession which is proper to the essence, then what precisely does this new procession provide 79 St Photios says the double procession divides the Spirit in two for the first procession is from an uncaused Cause the Father , but the second procession is from a caused Cause the Son , one that is not underived As a result, this turns the Trinity into something four fold 79.Following this argument Photios makes an interesting, but undeveloped suggestion If the Father is a cause of the Spirit just as he is a cause of the Son, then the procession and generation occur at the same moment, because the Son is begotten without an interval of time But if one says the Spirit also proceeds from the Son as from one cause, then one could conceive of the divine nature as mutable and changing 88 Commenting elsewhere on this argument, Farrell notes that there is something physical in the doctrine of the double procession.Conclusion This is not a well written book, but contrary to the average university professor s response to this book, it simply cannot be dismissed St Photios had the largest library in Europe, yet he was forced to write this book from memory The fact that two of his arguments are this pointed speaks well for the book


  3. Christian Proano Christian Proano says:

    The filioque controversy, involvesthan just technicality of words and expressions The introduction of the book traces the thought process that brought forth the filioque clause from the Western theologians of the 9th century, through the Carolinian s augustinianism, through the blessed Augustine himself, and finally Plotinus Thus showing that the Western dialectic way of theologizing to the eyes of the Eastern Church was not only Neoplatonic pagan in its nature but also less than favo The filioque controversy, involvesthan just technicality of words and expressions The introduction of the book traces the thought process that brought forth the filioque clause from the Western theologians of the 9th century, through the Carolinian s augustinianism, through the blessed Augustine himself, and finally Plotinus Thus showing that the Western dialectic way of theologizing to the eyes of the Eastern Church was not only Neoplatonic pagan in its nature but also less than favorable to employ since it starts any discourse about God with His essence, arbitrarily defining God s essence through a limited dialectic system, which at the same time made God s essence confusable with the attributes, the attributes with the persons, and the persons with the essence The introduction also mentioned some Eastern heresies like Arianism that had the same starting presuppositions as the Western theologians did The Christian Eastern perspective which begins theology not with a definition of God s essence but rather by the revelation of the Persons who share the same essence, an essence that is indefinable, that no matter how much we recognize it to be One, it cannot be separated nor spoken apart from the Persons Father, Son and Holy Spirit Thus St Photios goes at length to show that the procession of the Holy Spirit is a personal procession that proceeds from the Father, and not a procession of essence The actual text is divided in 94 articles, St Photios starts tackling the philosophical underpinning that caused the filioque clause showing how it either reduces the super essential essence of God, or dishonor the distinction of persons by destroying their uniqueness as Persons Father, Son, and Holy Spirit The following is clear for St Photios, If something is said about the persons of the Trinity, it either is true of one of them, or true of three of them, at the moment something is said as true of just two of them, then the third person automatically becomes subordinated and less in honor, and unequal as God of the other two eg if the Spirit proceeds from the Father and the Son, then the Father and the Son arethan the Spirit, or the Spirit then by necessity has to originate some procession or must beget God, a 4th person, and this 4th a 5th one successively in order to be equal to the Father and the Son Or if two are the causes of the Spirit, then the person of the Spirit is divided in two origins, but if the procession is of essence, and the essence is simple, then how can the Sprit have a compound origin of essence, or if the procession is personal then how can He must have a double procession making the procession of the Father incomplete implying imperfection in the Father that needs a perfection from the Son, and at the same time making the Son personal distinction disappear by assuming the distinction of the Father Another implication in the double procession is that the Spirit Personal distinction is confused or rather reduced by making the Holy Spirit just an attribute belonging to both the Father and the Son, etc Then he goes analyzing some biblical verses particularly the Paraclete ones in the Gospel according to St John, and a few other in the Pauline correspondence, elucidating their meaning Then St Photios calls upon the Church testimony and authority He accuses the proponents of the clause as making dogma that the Church as a whole has never declared or believe The proponents of the clause called upon Augustine, Ambrose and Jerome, since they employed the procession from the Son, but St Photios asserts that a group of people cannot isolate Father s writing and make dogma out of it arbitrarily Neither of those three wrote dogma The Church as a whole proclaims dogma, and this is that which is handed down once and for all by the apostles believe, taught, and experience through the Christian tradition, protected, proclaimed, articulated , and clarified as needed by the occasion by the Ecumenical councils the whole Church , and the whole Church from the beginning professed that the Holy Spirit proceeds from the Father only, as reflected in the Creed and confirmed and affirmed numerous times The point here is that Christian teaching, and for the most part the way to understand Scripture, must be in harmony 0r gravitate toward the theology of the Ecumenical Synods 7 of them which has given us teachings, that which has been believe from the beginning, by everyone, everywhere In isolation no Church Father proclaims or writes dogma, and people should not be making dogma out of isolated Fathers, specially if the Church has not accepted their teaching eg the Spirit s procession from the Son Thus St Photios wonders, since the proponents of the clause make dogma out of Augustine, Ambrose, and Jerome why don t they pay attention then to those from Rome who did teach in accordance with the Church s teaching Virgilius Bp of Rome 1st Nicea , Leo Bp of Rome Chalcedon , Agatho Bp of Rome 6th Ecumenical Council , certain Gregory and a Zacharias teachers of Rome, Leo III Bp of Rome 795 816 , and John VIII Bp of Rome 872 82 this last one signing a decree that prohibited the addition to the Creed, and everyone else in between As a concluding thought St Photios comments on another Biblical passage elucidating it in relation to the filioque controversy The translator at some point indicates that St Photios reply to the filioque clause possibly is the formal Eastern Orthodox reply to Augustinian theology Wherever side the reader lands in the argument, this text will be informative, engaging, perspectival, and edifying, and you will be able to understand the issue in a deeper way


  4. Samuel Samuel says:

    Overall an irate and confused work, Photius teaches us not put up with Roman heresies unless politically expedient.


  5. Kendall Kendall says:

    Of course this is written by Photius and translated by Farrell.


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The Mystagogy of the Holy Spirit [Read] ➭ The Mystagogy of the Holy Spirit Author Photius – Larringtonlifecoaching.co.uk Mr Farrell has given us a text which is faithful to Saint Photios original Greek text a theological overview of the filioue controversy an essential controversy in the history of the whole Church that Mr Farrell has of the PDF/EPUB è given us a text which is faithful to Saint Photios original Greek The Mystagogy Kindle - text a theological overview of the filioue controversy an essential controversy in the history of the Mystagogy of the ePUB ↠ whole Church that is not too technical to be understood by an untrained theologian and an historical view of this subject and Saint Photios that presents no problem to the reader untrained in historical investigation His is not the only translation to be had in a modern language but it certainly is the only translation which consciously attempts to reach the average Orthodox reader introducing the faithful to the inner spirit of the Patristic witness Archmandrite Chrysostomos.