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• W326968114 abstract "I. Introduction In his apostolic letter Orientale Lumen, Pope John Paul II noted, with regard to enduring schism between Orthodox and Roman Catholic Churches, We have increasingly learned that it was not so much an historical episode or a mere question of preeminence that tore of unity, as it was a progressive estrangement, so that other's diversity was no longer perceived as a common treasure, but as incompatibility. (1) In order that this fabric of unity may be restored, Holy Father called upon Orthodox and Roman Catholic faithful to engage in a dialogue of knowledge in charity, (2) founded upon conviction that they are, in spite of their visible divisions, fundamentally united in Christ, born from one Baptism and one Eucharist. (3) I had occasion to say, he emphatically stated, the Church of Christ is one. If divisions exist, that is one thing; they must be overcome, but Church is one, Church of Christ between East and West can only be one, one and united. (4) Twenty-three years later, John Paul II's call has found a committed echo in newly reassembled Joint International Commission for Theological Dialogue between Catholic Church and Orthodox Church. In introduction to its recently published document, Ecclesiological and Canonical Consequences of Sacramental Nature of Church: Ecclesial Communion, Conciliarity, and Authority, commission declared that [t]he processes of secularization and globalization, and challenge posed by new encounters between Christians and believers of other religions, require that disciples of Christ give witness to their faith, love and hope with a new urgency. (5) In order that we, Orthodox and Roman Catholics together, may give witness to faith, love, and hope we share in Christ, it is likewise required, as John Paul II recognized, that we enter into a true dialogue of love and, under guidance of Holy Spirit, commit ourselves once again to see in our diversity common treasure of our discipleship. Only then will we be able to witness to marvelous unity-in-diversity that God desires all people to have in Jesus Christ. (6) The purpose of this essay is to bring into such a dialogue of love two theologians of Orthodox and Roman Catholic traditions, St. Gregory Palamas (+1359) and St. Bonaventure of Bagnoregio (+1274), considering as their subject human experience of God. When this dialogue is engendered, one is able to see how these great saints, precisely within diversity of their respective ecclesial traditions, mirror each other's understanding of how human person experiences God and, in process, mirror how Orthodox and Roman Catholic faithful alike can perceive anew, precisely within our diversity, faith, love, and hope that unite us in Christ. With this before our eyes, way opens to us not only to grow in mutual knowledge about one another but also to profess again with one another our common faith in Christ who calls us to renew visibly our identity as one and united church. To accomplish this, I shall first introduce Sts. Gregory and Bonaventure's respective understandings of experience of God. I shall then examine how, within their diversity, each theologian's expressed understanding of this experience mirrors that of other, together becoming that mirror in which Orthodox and Roman Catholics alike may discern reflection of faith we share as sisters and brothers, born from one Baptism and one Eucharist in Christ. As troparion in his honor proclaims, St. Gregory Palamas is revered by Orthodox Christians as light of Orthodoxy, teacher of church, ideal of monks, and invincible champion of theologians. Gregory is so honored because of synthesis he achieved between monastic spirituality known as hesychasm (the pure prayer of heart in which one may experience transformative light of divine presence) and expressed faith of great Fathers of church. …" @default.
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• W326968114 date "2009-06-22" @default.
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• W326968114 title "MIRROR OF EXPERIENCE: PALAMAS AND BONAVENTURE ON THE EXPERIENCE OF GOD― A CONTRIBUTION TO ORTHODOX-ROMAN CATHOLIC DIALOGUE" @default.
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