THE. ORTHODOX. WAY. Archimandrite Kallistos Ware. ST. VLADIMIR'S SEMINARY PRESS. CRESTWOOD, NY I This book is a general account of the doctrine, worship and life of Orthodox Throughout the book, Bishop Kallistos Ware shows the meaning of Orthodox. Throughout the book, Bishop Kallistos Ware shows the meaning of Orthodox doctrine for the life of the individual Christian. Doctrinal issues are seen not as.
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One must question the prudence of presenting an impeccably Orthodox account of the Holy Trinity, while in this chapter departing significantly from a correct exposition of Orthodox Christology. In this regard, His Grace indeed succumbs to ideas and speculation that many Orthodox would find as innovative as those which eventually led the Monophysites and Nestorians from orthodoxy to wrong belief.
In a section entitled "Salvation as Kallistos ware the orthodox way Bishop Kallistos begins his discourse by defining salvation in terms of sharing, solidarity, and identification; paraphrasing the classic dictum of St. Athanasios, he states that Christ "became what we are, so as to make us what he is" p.
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He interprets salvation as participation in God's glory, that is, as deification. Up to kallistos ware the orthodox way point, there is absolutely nothing objectionable in what he says. Next, he observes, again quite correctly, that the Logos had to assume not only human flesh, but also a human soul, if precisely because Adams sin was spiritual rather than physical in origin.
It is here that problems start to emerge. Does "everything" include sin?
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His Grace seems to reject such an idea, for he quotes a crucial verse from the Epistle to the Hebrews: Nonetheless, immediately before this, he asserts that Christ "assumed not just unfallen, but fallen human nature" ibid.
Given the ensuing argument, he seems to want to kallistos ware the orthodox way it both ways. Needless to say, we are dealing with an extremely complex and delicate theological issue, on which all of the major Fathers wrote at great length and in great detail.
It is both noticeable and disturbing that Bishop Kallistos does not cite any Patristic evidence for his ideas.
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He gives us a clue that he is heading into uncharted territory when he says that "many have been kallistos ware the orthodox way to say It is not clear whom he means by "many," nor does he divulge the identity of the few who presumably have said this openly. His Grace correctly points out the Christ was not Himself sinful, but goes on to maintain that "in his solidarity with fallen man he accepts to the full the consequences of Adams sin" ibid.
Now by "consequences" he understands not only the physical kind, such as weariness, bodily pain, and, eventually, death, but also the moral variety, "the loneliness, the alienation, the inward conflict" ibid. But alienation from whom or from what?
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As we shall see, this is wholly at odds with Orthodox teaching, and all the more astounding for the fact that it comes from the pen of an Orthodox Hierarch and a renowned Patristic scholar.
That our Lord experienced some degree of loneliness is undeniable.
Perhaps kallistos ware the orthodox way best example of this is the episode in the garden of Gethsemane, where He chided the three chief Apostles for their inability to stay awake: We can hardly begin to imagine what Christ underwent during those anxious moments, when He permitted His human will to give expression to its feelings of weakness in the midst of the unfolding drama of His Passion: This kind of loneliness is not only perfectly understandable, but it is, more importantly, innocent; it is not sinful.
There is another kallistos ware the orthodox way of loneliness, however, which is either sinful, or which at least has the potential to become sinful; and that is when someone who makes no effort to interact with other human beings indulges in self-pity over what he perceives as abandonment by his fellow men.
Christ did not experience this kind of loneliness. He deliberately sought solitude so that He could devote Himself to prayer, away from the crowds that habitually followed Him wherever He went.
Bishop Kallistos assertion that Christ experienced "inward conflict" is without any foundation in the New Testament.
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Worse still, it is something that we encounter in the blasphemous novel by Nikos Kazantzakis, The Last Temptation of Christ, which aroused such a furor in the late s, when a film based on the novel was kallistos ware the orthodox way to an international audience. Among the scenes that caused the greatest offense to traditional Christians, Orthodox or otherwise, were those in which Jesus was portrayed as undergoing sexual temptations and entertaining serious doubts about His Messianic calling.
Some of the same ideas were espoused by the heretic Theodore of Mopsuestia, whose name was frequently raised in theological circles in connection with the aforementioned kallistos ware the orthodox way. According to Father Georges Florovsky, Theodore taught that Christ "struggled trying to overcome passion and even lust," in which He was "assisted by the Spirit with Its "moral influences.