Saturday, November 14, 2009

Women's Ordination and Gregory the Theologian

As a fairly conservative Catholic who believes that the male-only priesthood is correct, one of the things that bothers me is the really bad arguments that conservatives often make in order to justify the Church's practice.

The problem with most of the arguments I've heard is that they imply that Christ assumed manhood, but not womanhood.

Now, this might not sound so bad to a lot of conservatives, but having recently been studying how the early Church hammered out Christology, it strikes me as incompatible with one of the fundamental principles of Christian doctrine.

"That which is not assumed is not healed" -- Saint Gregory the Theologian

If Christ assumed manhood, but not womanhood, then following St. Gregory's principle, women cannot be saved. Obviously this is heretical. But it seems the natural conclusion of the arguments conservatives typically use.

So, the trick is to find a way to articulate the necessity of an all-male priesthood without saying that Christ assumed manhood, but not womanhood.

Perhaps rather than focusing on manhood/womanhood as if they were things that could be assumed independent of each other, we should speak of Christ assuming Human Nature as a whole, including the sexual differentiation that encompasses both manhood and womanhood.*

Of course, that might mean no longer attempting to use Christ's incarnation as male to explain the all-male priesthood. On the other hand, perhaps there is a way to do so without running afoul of St. Gregory's principle. I'm just not sure what it might be yet.

* The medieval mystics, notably Julian of Norwich, managed to conceive of Christ as both male and masculine while simultaneously feminine (though not female).

Sunday, February 01, 2009

Created Grace

Contra certain converts, the Eastern Orthodox tradition does seem to have a place for the Latin concept of "created grace."
'There is nothing strange,' Palamas writes, 'in using the word "grace" both for the created and the uncreated and in speaking of a created grace distinct from the created.' In what sense can one use the same word 'grace' about fundamentally different realities? We have seen that Palamas was aware of the many meanings of the word; he defines the matter thus: 'All that flows from the Spirit towards those who have been baptized in the Spirit according to the Gospel of grace, and who have been rendered completely spiritual, comes from the Source; it all comes from it, and also remains in it.' A Study of Gregory Palamas by John Meyendorff, pg. 164

Sunday, March 02, 2008

Love as Justification and Faith

The fact that the horizon of the love given to us always greatly exceeds our own, and that the disparity can never be wiped out in this life, justifies everything presented as the 'dogmatic' aspect of faith: It may remain immeasurably beyond our capacity to realize this love which is the truth, yet it is no inexistent 'idea', but the full reality from which (In Christ and the Church, his unspotted bride,) all our striving and strength stems; that is why our act of faith in an ever greater love is necessarily identical with our act of faith in an ever greater truth which we cannot understand gnostically with the help of reason since it is pure love, a gift which remains for us an inconceivable miracle.
- Hans Urs von Balthasar, Love Alone is Credible, Chapter VII

Sunday, February 24, 2008

Praying With the Church Episode 6

The latest episode of the podcast is out. Praying With the Church Episode 6: Why Penance? + The Sign of the Cross

Monday, December 03, 2007

Attunement to Being

It is not by means of one isolated faculty that man is open, in knowledge and in love, to the Thou, to things and to God: it is as a whole (through all his faculties) that man is attuned to total reality, and no one has shown this more profoundly and more thoroughly than Thomas Aquinas According to Thomas, what is involved is an attunement to Being as a whole, and this ontological disposition is, in the living and sentient being, an a priori concordance (con-sensus as cum-sentire, 'to feel with', here prior to the assentire, 'to assent to').
Hans Urs von Balthasar - Seeing the Form, vol 1 of The Glory of the Lord: A Theological Aesthetics, page 243-44

Monday, October 15, 2007

Praying With the Church Episode 5: Prayer as a Discipline & the Act of Love

The latest episode of the Praying with the Church podcast is now released. Praying With the Church Episode 5: Prayer as a Discipline & the Act of Love

Thursday, October 04, 2007

Body, Blood, Soul & Divinity

I think that often, Protestant/Evangelical reactions against the Catholic doctrine of the Eucharist are not reactions so much against the doctrine itself as a against a perception of the doctrine as "cutting up" Christ for our analysis. This is ironic, because from the Catholic perspective, the whole point of saying that Christ is substantially present, body, blood, soul & divinity in the Eucharist is to say that Christ's entire person meets us and nourishes us. In this understanding, taking away any part of this presence is a terrible deprivation because it does not allow us to meet the Lord in the entirety of His Divine/Human person.